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COMMENTARY, 



CRITICAL, EXPOSITORY, AND PRACTICAL, 



GOSPEL OF LUKE 



FOE THE USE OF 



MINISTERS, THEOLOGICAL STUDENTS, PRIVATE CHRISTIANS, 
BIBLE CLASSES, AND SABBATH SCHOOLS. 






BY ) 



JOHN J/ OWEN, D.D. 




NEW YOKK : 
LEAVITT & ALLEN, 379 BROADWA 




XSPtV 









Entered according to Act of Congress, in the year 1859, by 
JOHN J. OWEN, 
In the Clerk's Offioe of the District Court of the United States for the Southern Distri.. 

New York. 



JOHN P. TROW, 

STEEEOTYPEB, AND ELECTKO'i'YPEB, 

S77 & 379 Broadway, 
New York. 



a- 

% 



PREFACE 



The present volume, which constitutes the second of the Commen. 
taries on the four Gospels and the Acts, has been prepared and is- 
sued at as early a date as possible, in view of the daily official la- 
bors of the author. The commentary on John is in an advanced 
state of preparation, and will be published at no very distant period. 
The same general plan and style of annotation, which characterizes 
my commentary on Matthew and Mark, has been observed in the 
preparation of the present volume ; and I hope that no evidence will 
be furnished to the reader, tha^ I have passed over or evaded any 
difficulties either of an exegetical or practical nature, which need and 
with our limited powers are susceptible of explanation. I have sought 
also, as in the preceding volume, to avoid all technicalities, and ab- 
struse terms, and to render the commentary easy of comprehen- 
sion to the most plain and unlettered mind. At the same time, I 
would fain hope, that this element of plainness and perspicuity has 
not been secured at the sacrifice of thoroughness of exposition, and 
a full and free use of the canons of exegesis and laws of interpreta- 
tion accepted by all scholars in every country. 

It was my original design to have comprised the commentary on 
Luke and John in one volume. As I advanced, however, in the 
preparation of the notes, I became convinced that in thus doing, I 
should be obliged either to make a book of unwieldy and ungainly 
size, or so restrict my comments especially on John, as to make them 
little else than mere scholia, or results of philological reasoning, with- 
out reference to the manner in which these results were reached, or 
to the removal of difficulties and reply to objections, which are so often 
necessary to a full and enlightened view of a given passage. Through 



IV PREFACE. 

the liberal courtesy of my publishers, I therefore determined to is- 
sue these two gospels in separate volumes. This has enabled me to 
enlarge my commentary on Luke, and give more fulness to the notes 
on the parables and such other portions of his gospel as are peculiar 
to him. 

Through an inadvertence which I can hardly account for, the 
word Saviour in my first volume was printed Savior. The orthog- 
raphy of the word is corrected in this volume. 

The favor with which my commentary on Matthew and Mark has 
been received by ministers, editors, and private Christians of the va- 
rious evangelical denominations, has given me great encouragement 
in the prosecution of my task. My hope is that the volume now of- 
fered to the Christian public, may be deserving of a like commenda- 
tion. As has been before remarked, I have endeavored honestly to 
meet and explain to my best ability every passage ; and if I have 
failed, as I would not be so presumptive as to suppose I have not, in 
giving in every instance the mind of the Spirit, I would crave that 
indulgence, which is awarded to such as furnish evidence of having 
striven to the best of their ability to unfold the true meaning of the 
inspired "Word of God. 

With these remarks, I commit this volume to my friends and the 
public, with the hope that it will furnish some assistance to the right 
understanding of the gospel of " the beloved physician," and render 
the reading of the same delightsome and profitable. 

JOHN J. OWEN. 

New Yobk, April 2, 1859. 



PEEFACE TO THE GOSPEL OF LUKE. 



The Evangelist Luke is generally conceded to have been a native of 
Antioch in Syria, and to have been either a Jew by birth or by reli- 
gion. It is the more probable supposition, that he was born a Pagan, 
and that he early became a Jewish proselyte, from which he was sub- 
sequently converted to Christianity. Prof. Stuart inclines to the be- 
lief, that he was of Jewish extraction, from his being a companion of 
Paul in many places, and particularly when he made his last visit 
at Jerusalem, previously to his being sent to Rome to be tried before 
Cesar. That Luke was Paul's companion in this most dangerous and 
critical period of his ministry, is quite evident from the fact that his 
narrative in this portion of the Acts, takes the form of the first person 
plural. But this is no proof that he was a Jew by birth ; and a refer- 
ence to Col. 4 : 11, 14 would seem to place it beyond a question, that 
he did not belong to those who were of the circumcision. That he 
was of Gentile extraction seems clear also from his name Lucas, a 
shortened form for Lucanus, a name derived from the adjective 
Lucanian, of or belonging to the Lucani, an Italian people of Lower 
Italy. 

The scope and structure of Luke's gospel, free on the one hand 
from those restricted local references, which mark Matthew's gospel 
as one particularly designed for the Jews, and on the other, from the 
special regard for Gentile readers, which characterize both Mark and 
John's gospel — this predominant feature of universality, as Alford 
well styles it, which characterizes his gospel — show very conclusively 
that if a Jew, he was as untrammelled by Jewish prejudices and local 
attachments to the land of his fathers, as was the great apostle to the 
Gentiles himself. 

If he was a Gentile convert, it throws much light on his Preface 
to the gospel. It shows that he had experienced in his own case, the 
want of just such a free and untrammelled gospel, as he was preparing 
for his brethren the Gentile and Jewish converts, who resided at a 
distance from the scene of the events related in the life of Jesus. 



VI PREFACE TO THE GOSPEL OF LUKE. 

The argument drawn from Horn. 16 : 20, that he was the Lucius 
there mentioned, and if so, a Jew and related to the apostle, is hardly 
worth confutation. Lucius and Lucas are entirely different names, 
having not even an etymological affinity, the former being a Roman 
prcenomen or first name, the latter, a cognomen or surname. 

Tradition makes Luke to have been one of the Seventy sent forth 
by our Lord (Luke 10 : 1), but this rests on too slender authorit}^ 
and seems to be contradicted by what he says in his Preface, that he 
compiled his gospel from what had been delivered unto him from eye- 
witnesses and ministers of the word ; the implication of which is, that 
he was not of the number of those who had personal knowledge of 
the facts of the gospel which he had compiled and given to the world. 
The tradition that Luke belonged to the Seventy, may have arisen 
from the fact, that he alone reported the mission of that band of dis- 
ciples. It is evident from Col. 4 : 14, that the worldly calling of 
Luke was that of a physician. 

For a considerable period of time, this Evangelist was a compan- 
ion of Paul, to whom he seems to have attached himself at Troas, 
during his second missionary tour (Acts 16 : 10). This he indicates 
by the employment of the first person plural in his narrative. From 
that place he accompanied Paul into Macedonia. He seems to have 
remained at Philippi (Acts 16 : 4), while the apostle performed his 
missionary tour through Greece (Acts 17 : 1 — -18 : 18), and Procon- 
sular Asia (Acts 18 : 18 — 19 : 41). When Paul returned to Philippi, 
and was about to set sail for Troas (Acts 20 : 6), Luke again joined 
his company, as is shown by the resumption of the first person plural. 
From this time he seems to have shared his labors, privations and 
dangers, until the apostle, driven by the fierce and unremitted perse- 
cutions of his Jewish enemies, felt himself constrained to appeal to 
Cesar, and was therefore sent under guard to Rome. Thither also 
Luke accompanied him (Acts 27 : 1), and doubtless tarried with him 
some length of time, and probably composed there the book of the 
Acts. He must have left Rome, however, before Paul had a hearing 
at the imperial tribunal, or he would, doubtless have informed us of 
that event and its issue. It appears from 2 Tim. 4 : 11, that Luke 
was with the apostle when he was brought before Nero the second 
time. He probably returned with him from Asia Minor, whither the 
apostle probably repaired after his liberation from Rome on his first 
citation. 

Almost every thing pertaining to his history is from this point 
very obscure, and depends mainly on that most uncertain of all 
sources of information, traditionary accounts. In regard to these, 
we will refer only to the two which relate to his death ; the one of 
which and most to be relied upon makes him to have died a natural 
death ; the other tradition is that he suffered martyrdom. 



PREFACE TO THE GOSPEL OF LUKE. Vll 

As it regards the time and place where Luke's gospel was writ- 
ten, there is some diversity of opinion. The fact that it preceded the 
composition and publication of the Acts, which latter work must have 
been composed anterior to the time when Paul made his first answer 
to Nero, since that event, as has been remarked, would have been re- 
corded, must place its publication somewhere between the time when 
Luke first joined the company of Paul (A. D. 50), and when they set 
sail for Rome (A. D. GO). In this space of time there are only two 
intervals, during which Luke may be supposed to have had leisure and 
opportunity to collect the materials of his gospel. One of these was 
while he remained at Philippi, a space of nearly seven years, until he 
again attached himself to the company of Paul on his return from Ephe- 
sus. The other interval of time was the two years, in which Paul was 
detained a prisoner at Cesarea (Acts 24 : 27). So rare an opportunity 
at this time would be furnished for gathering the materials of his 
gospel from eye-witnesses to the great facts of our Lord's ministry, 
that I cannot withhold my belief, that this was the time when the 
gospel of Luke was composed, and that Cesarea was probably the place 
where it was first published. I know that Alford and others are disposed 
to make Philippi the place of its compilation and publication ; but 
they are obliged to adopt, in view of his preface to the gospel, the 
very improbable conjecture that during his long sojourn at Philippi, 
he sailed into Palestine and there collected the materials for his 
work. How much more natural to suppose it to have been composed 
in Cesarea, where Luke would have such ample opportunity and time 
to travel about in Palestine, and see and converse with those who 
were personally conversant with the facts to be narrated. There is 
a tradition that, the gospel was published in Achaia, whither it had 
been transmitted from Cesarea about A. D. 59. Webster and Wil- 
kinson incline to the belief that it was published at Corinth A. D. 
58, the materials having been collected at Cesarea. 

There can be hardly a doubt that Luke intended his gospel prin- 
cipally for Gentile readers, yet not so exclusively so, as Mark and 
John. Its dedication to Theophilus, a noble Gentile convert, who 
lived out of Palestine, and had not the means at his command of 
knowing the certainty of the things in which he had been instructed, is 
strong evidence of this. The genealogy of Christ traced back to 
Adam, and in the line of our Lord's real ancestry, shows that his 
gospel was not prepared, as was that of Matthew, exclusively or 
mainly for Hebrew Christians. Many acts and sayings of our Saviour 
having reference either directly or more remotely to the Gentiles, 
and which are passed over by Matthew, are carefully related by 
Luke. 

Luke's gospel has much in it which is found recorded by no other 
Evangelist. The circumstances connected with the birth of Jesus 



Vlll PREFACE TO THE GOSPEL OF LUKE. 

and that of his Forerunner, are given in the first and second chapters 
with great minuteness. Indeed almost all that we learn of the birth 
and childhood of Jesus is obtained from Luke. From 9 : 51 to 18 : 
14, comprising the incidents and instructions of our Lord's final jour- 
ney to Jerusalem, the whole narrative with a few trifling exceptions 
is peculiar to Luke. The parables of the lost sheep, the piece of sil- 
ver, the prodigal son, the unjust steward, the rich man and Lazarus, 
the importunate widow, the Pharisee and publican, the fig-tree in the 
vineyard, the Good Samaritan, the creditor with two debtors, the visit 
to Zaccheus, the touching story of the walk to Emmaus, are recorded 
only by Luke and form a striking feature of his gospel. 

The style in which this gospel is written bespeaks the man of ed- 
.ucation and accurate research. It was most unquestionably com- 
posed in Greek, and has fewer Hebraisms, and a freer range of Greek 
compounds and idiomatic forms of construction than the other gos- 
pels. Alford remarks : " The composition of the sentences is more 
studied and elaborate than in Matthew and Mark ; the Evangelist 
appears more frequently in the narrative, delivering his own estima- 
tion of men and things; — e. g. 7 : 29, 30 ; 16 : 14; 19 : 11, and in 
other places ; — he seems to love to recount instances of our Lord's 
tender compassion and mercy ; and in the report of his parables, e. g. 
in chap. XV., is particularly simple in diction, and calculated to at- 
tract and retain the attention of his readers." Olshausen also re- 
marks, that Luke gives not so much the discourses, as the observa- 
tions and occasional sayings of our Lord, with the replies of those 
who were present. This is evinced in those chapters pertaining to 
his last journey from Perea to Jerusalem. In addition to this it may 
be remarked that Luke's gospel takes a wider range and a more com- 
plete survey of our Lord's life and ministry than any of the others, 
beginning as it does with the circumstances attending the conception 
and birth of his Forerunner, and bringing down the narrative to the 
return of the disciples to the city after their Lord had ascended from 
Mount Olivet. In the synoptic portions of his gospel he is, however, 
generally less full than Matthew or Mark ; but even there his sketches 
are bold, striking, and graphic, so that the great features of the trans- 
actions recorded are brought out and impressed forcibly upon the 
mind of the reader. 

On the whole, as I have remarked in my Preface to Matthew's 
gospel, the gospel of Luke may be regarded as supplementary to 
that of Matthew, and gives marked prominence to all those points 
which would be particularly instructive to a Gentile reader, living 
away from Palestine, and therefore being ignorant of many things 
which would be well known to those who dwelt in the country which 
was the honored scene of our Lord's earthly presence and ministry. 



THE GOSPEL ACCOBDING TO LUKE. 



CHAPTER I. 

FORASMUCH as many have 
taken in hand to set forth 

CHAPTER I. 

1-4. These verses contain the Preface 
to Luke's Gospel, addressed to The- 
ophilus. Its brevity and somewhat ar- 
tificial construction have invested it 
with some difficulties, which are not 
such, however, as to affect the general 
sense lying clearly discernible on the 
face of the passage. These difficulties 
and slight obscurities will be referred 
to in their proper place. 

1. Forasmuch (or since now) intro- 
duces what follows, as the reason why 
Luke resolved to write his gospel. The 
statement of this is contained in vs. 1, 
2. The conclusion to which he came 
in view of these considerations, is given 
in vs. 3, 4. Many. Reference is had to 
the authors of these narrations of the 
acts and sayings of Jesus, compiled 
with good intent, and doubtless con- 
taining much that was useful in the 
early days of the church, when oral 
communication was the main vehicle 
by which the facts of the gospel were 
spread' abroad and perpetuated. The 
Gospels of Matthew and Mark could not 
have been here referred to by Luke, 
inasmuch as the former was written by 
one who was an eye-witness, and Mark 
drew his materials directly from Peter, 
if he did not write, as is quite probable, 
under his immediate supervision. It is 
also quite doubtful whether Luke had 
seen these gospels at the time when he 
composed his own. Equally certain is 
it, that what are denominated the Apoc- 
ryphal Gospels cannot be intended, 
for they were the offspring of a later 
age ; nor could such puerilities, as con- 
stitute the greater portion of these 
gospels, be classed with the narratives 
spoken of here by Luke in terms of 
high commendation. 



in order a declaration of those 
things which are most surely be- 
lieved among us, 

Have taken in hand, i. e. have under- 
taken. The failure of these persons in 
the execution of their task, is thought 
to be hinted at in this form of ex- 
pression. But this is an unwarrantable 
inference. Nothing more is meant 
than the simple undertaking of the 
task, without reference to its failure or 
success. The whole scope of the pre- 
face, however, shows that in Luke's 
estimation these disjointed and frag- 
mentary narratives did not supply the 
wants of the church, and especially of 
such persons as Theophilus, who, living 
at a distance from the scene of the 
events, would be more likely to be im- 
posed upon by fallacious statements, or 
confused and perplexed by contradic- 
tions and inconsistencies, than others 
having better opportunities for arriving 
at the truth, by their intimacy with 
those who had themselves seen our 
Lord, or had become well acquainted 
with the facts of his history from per- 
sons who had enjoyed that privilege. 
To set forth in order a declaration; 
more literally, to arrange or compose a 
history. The verb implies an arrange- 
ment of facts from materials already 
prepared to one's hand. These mate- 
rials were supplied from the accounts 
given by the apostles and others who 
had been with Jesus. Histories com- 
posed however in this way, were in 
danger of being fragmentary and con- 
fused, and such, it is intimated, were 
those referred to in this verse. For 
with these desultory and disconnected 
accounts is contrasted Luke's gospel, 
drawn up with a perfect understanding 
of all things from the very first, and 
written with an orderly arrangement of 
all the essential facts of our Lord's 
ministry. It is well remarked by 01s- 



LUKE, 



[A. D. 58. 



2 a Even as they delivered tnem 
unto ns, which *from the begin- 
ning were eye-witnesses, and min- 
isters of the word ; 
oHe.2:3; lPe.5:l; 2Pe.l:16; 1 John 1:1. 



hausen, that, " as this Preface must be 
viewed as introductory to Luke's whole 
work (the Acts of the apostles being re- 
garded as a second part of the Gospel), 
the expression, things fully believed 
among us, applies to more than the pe- 
riod of our Lord's earthly sojourn, em- 
bracing also the progress of the church 
up to the time when Luke wrote." 
Which are most surely believed among 
us ; literally, of the things fully estab- 
lished among us (or in our estimation). 
The belief in these reported acts and 
sayings of Jesus, is represented as based 
on the surest evidence, and the impli- 
cation is that such evidence is of the 
highest necessity from the otherwise in- 
credible nature of our Lord's miracles. 
It is here positively asserted, that the 
great facts of Christ's life, as given in 
the compilations referred to, were fully 
believed by Luke and his fellow- 
Christians. 

2. This verse is closely connected 
with the preceding, as denoting the 
ground of the confidence entertained 
by Luke and others in the narratives 
referred to. Even. A better translation 
would be inasmuch as, since the adverb 
introduces this clause, as furnishing a 
reason for the belief just spoken of. 
Delivered orally and in writing. The 
relative which does not refer to us, but 
to they, i. e. the apostles who were eye- 
witnesses to the great facts of the gospel, 
and others also who were actors in the 
establishment of the Christian Church, 
and many of whom had seen and con- 
versed with our Lord. These were the 
vouchers to the truth of the things re- 
ported abroad and believed by the 
Christians of those days. From the be- 
ginning, i. e. from the very birth and 
childhood of Jesus. Some erroneously 
limit this to the commencement of 
Christ's public ministry. But the sense 
in which Luke employs the expression, 
may be gathered from the commence- 



3 c It seemed good to me also, 
having had perfect understanding 
of all things from the very first, 

b Ma. 1:1; John 15: 27. 
c Ac. 15 : 19, 25, 28 ; 1 Co. 7 : 40. 

ment of his own gospel, with the birth 
and childhood of Jesus and John the 
Baptist. Eye-witnesses, however, can 
refer to the apostles and disciples of 
Jesus, only in relation to those events 
which took place in the time of our 
Lord's public ministry, the previous oc- 
currences, especially those which relat- 
ed to the birth and childhood of Jesus 
and John, being known from Mary and 
others conversant with them. Ministers 
of the word (i. e. of the gospel), refers 
here to the apostles, and perhaps to the 
evangelists or apostolic assistants. See 
Acts 13: 5. Some take word here in 
the sense of the Eternal Word or 
Logos, but this specific and peculiar 
use of the term is confined to John's 
writings. 

3. Jr seemed good, &c. The effect 
produced upon Luke's mind by these 
defective narratives is here given. He 
was incited thereby himself to write on 
this subject, having, as he claimed, pe- 
culiar qualifications and facilities for 
the task, from the perfect knowledge of 
all the things relating thereto, to which 
he had attained. To me also. " Luke by 
this classes himself with the 'many,' 
and shows that he intended no dispar- 
agement nor blame to them, and was 
going to construct his history from 
similar sources." Alford. Having had 
'perfect understanding ; literally, have 
traced or followed along accurately, so 
as to be fully acquainted with the sub- 
ject. This verb is employed both of 
one who is personally acquainted with 
the things related, and one who has re- 
ceived accurate information of them 
from others. From the very first, i. e. 
from the very beginning or source. 
This is a different word from the one 
in v. 2, translated from the beginning, 
being more emphatic, and denoting in 
this respect a superiority in Luke's nar- 
rative over the one previously referred 
to. From its literal signification, from 



A. D. 58.] 



CHAPTER I. 



to -write unto thee rf in order, 
e most excellent Tlieopliilus, 

d Ac. 11:4. e Ac. 1:1. /John 20: 31. 

above, it is referred by some critics to 
the divine inspiration of Luke's gospel. 
But such a use of the word here is in- 
apposite, and overlooks the antithesis 
between this and the words, from the 
beginning, in v. 2. The word all things, 
refers to all things of importance, such 
as Luke deemed essential to his narra- 
tive. Perfect in our common version 
is an adjective, but in the original is an 
adverb, signifying with strict exactness, 
accurately. The word in order, refers 
to the arrangement of the facts of the 
history in a connected form, not so 
much chronologically, however, as in 
reference to the general plan or outline 
of the work. Luke, like the other 
evangelists, often disregards the order 
of time, and groups together his inci- 
dents from their general resemblance, 
or to produce a given effect on the 
mind of his reader. Olshausen says 
that the word refers only to the chronol- 
ogy, which Luke intended to observe 
in the main, but from which in minute 
details he deviated. But chronological 
order is not the only or principal signi- 
fication of the word, and such a mean- 
ing ought not to be forced upon this 
passage, the whole narrative showing, 
as it docs, a disregard, on the part of 
Luke, for the order of time. An orderly 
arrangement of the facts is all that is 
intended, and this stands opposed to 
the fragmentary and disjointed charac- 
ter of the narratives referred to in vs. 
1, 2. Most excellent, not necessarily 
in a moral sense, since the epithet is 
applied to both Felix and Festus (Acts 
23 : 26 ; 24 : 3 ; 26 : 25). It refers 
rather to official dignity, and is applied 
to any person of rank and authority. 
In this instance, however, it is expres- 
sive also of the moral excellence of 
Theophilus. As to who this person 
was, we have no means of knowing. 
He was doubtless some person of rank 
and distinction, who lived out of Pales- 
tine, and had become a convert to 
Christianity. Olshausen conjectures 



4 -'That thou mightest know the 
certainty of those things wherein 
thou hast been instructed. 



that he was a resident of Rome, but 
others, with more reason, refer his 
abode to Greece or Proconsular Asia. 
The name signifies a lover of God, or 
beloved of God ; and hence it was re- 
garded by some of the old interpreters 
as a mere appellative, under which the 
gospel was dedicated to all in every 
place, who loved and were beloved of 
God. But this opinion is now generally 
given up. The epithet, most excellent, 
is of itself sufficient to condemn such an 
interpretation. 

4. Luke here assigns the reason for 
the composition of his gospel. It was 
that Theophilus, and by implication all 
others, who would inform themselves 
in regard to the origin of Christianity, 
and the facts and principles on which 
it was based, might have the means and 
opportunity thus to do. Mightest know. 
The original is intensive ; mightest know 
thoroughly, reach the full knowledge of 
It implies that from the imperfect nar- 
ratives referred to in vs. 1, 2, no one 
could get an accurate and connected 
view of Christ's life and ministry. The 
certainty, i. e. the whole truth. Hast 
been instructed. The etymology of the 
verb refers it to oral instruction, from 
which is derived our words catechism, 
catcchist, and to catechize. Copies of 
written works were so few and expen- 
sive, that oral instruction was the prin- 
cipal means of disseminating truth. 
Especially was this true, before the 
gospels were composed and given to 
the church. In this way had The- 
ophilus been instructed in Christianity. 
He had received its rudiments as a 
catechumen. But the knowledge which 
he and others had thus received, was 
necessarily limited and imperfect. Oral 
teaching was the great instrument of 
diffusing the knowledge of Christ in the 
early days of the church. But had not 
the gospels been fully and accurately 
committed to Avriting, as great and 
abiding landmarks, oral instruction 
would have been found inadequate to 



LUKE. 



[B. C. 2. 



5 f npHEKE was ' in the days 

1 of Herod the king of 

Judea, a certain priest named 

Zacharias, h of the course of Abia : 

g Mat. 2:1. 
h 1 Ch. 24: 10, 19; Ne. 12: 4, IT. 



preserve the truth unadulterated and 
consistent, as the times were more and 
more remote from the age in which 
Jesus lived and suffered. 

We learn from this Preface to Luke's 
gospel, that inspiration does not sus- 
pend the use and exercise of the men- 
tal powers. Luke was not a mere 
amanuensis, for he tells us that he has 
accurately traced down from their very 
source the truths he had written. In 
this investigation he was, however, un- 
der the guiding, superintending influ- 
ence of God's Spirit, so that he made 
just such a selection and arrangement 
of facts, as best subserved the purpose 
for which the gospel was written. His 
general style, his choice of words, and 
the plan and arrangement of the work, 
were his own, and yet so interpene- 
trated were they by the Spirit, that 
it must be said of him, in the words 
of Peter (2 Pet. I : 21), that " he 
spake as he was moved by the Holy 
Ghost." 

6-25. An Angel appears to Zacha- 
rias in the Temple. Jerusalem. Here 
properly commences Luke's gospel, the 
preceding verses constituting what may 
be called the Preface. The reader will 
perceive at once, an alteration in the 
style, the construction being more sim- 
ple, and abounding to a greater or less 
extent in Hebraisms. The whole gos- 
pel, however, bears marks of a care- 
ful and scholarly writer, and redeems 
the promise of accurate research and 
orderly arrangement made in the pref- 
ace. 

5. In the days, &c. See N. on Matt. 
2 : 1. Eras in the Old and New Testa- 
ment, are marked by the life or times 
of some principal man. Thus in 4: 25, 
"in the days of Elias ; " and v. 27, "in 
the time of Eliseus." A certain priest. 
Some expositors think that Zacharias 
was, at this time, the high priest. But 



and his wife was of the daughters 
of Aaron, and her name was 
Elisabeth. 

6 And they were both r right- 

i Ge. 7:1; & 17: 1 ; 1 Ki. 9 : 4; 2 Ki. 20:3; 
Job 1:1; Ac. 23:1; &24:16; Phi. 3:6. 



the epithet certain, forbids this, as also 
does the fact, that he belonged to one 
of the ordinary courses of priests doing 
temple service. Zacharias : whom Je- 
hovah remembers. So Elisabeth : God 
her oath, or, my God hath sworn. The 
significancy of these names, borne by 
persons so intimately related to the 
Messianic times, is worthy of note. Hie 
course of Abia was the eighth in order 
of the twenty-four classes, into which 
David (1 Chron. 24: 1, 2) divided the 
posterity of Eleazar and Ithamar, the 
sons of Aaron. Only four of these 
classes returned from the captivity, but 
from these was instituted the full num- 
ber of classes, and their ancient order 
and names were retained. See Ezra 
2 : 36-39 ; Neh. 1 : 39-42 ; 1 2 : 1. The 
word rendered course, literally signifies, 
daily service, and hence was naturally 
transferred to the order or class of 
priests who officiated, of which courses, 
as has been remarked, there were 
twenty-four. "Each course attended 
two sabbaths and the six intervening 
days ; so that on the Sabbath two 
courses officiated." Webster and Wil- 
kinson. And his wife, &c. Luke is 
careful to show that both Zacharias 
and his wife were of the priestly line. 
Thus the family of John, as well as that 
of our Lord, was shown to be of illus- 
trious origin. Josephus (Life, § 1) re- 
marks, that to be of sacerdotal dignity, 
was with the Jews an indication of the 
splendor of a family. 

6. The evangelist now proceeds to 
speak of the character and circum- 
stances in life of these parents of John. 
Righteous. See N. on Matt. 1:19. The 
word here indicates piety towards God, 
and integrity in all the relations of life. 
It refers to what is just and right in the 
sight of the law, rather than to good- 
ness and benevolence of disposition, 
although the two qualities were doubt- 



B. C. 2.] 



CHAPTER I. 



eous before God, walking in all 
the commandments and ordinances 
of the Lord blameless. 

7 And they had no child, be- 
cause that Elisabeth was barren; 
and they both were now well 
stricken in years. 

8 And it came to pass, that, 
while he executed the priest's 



less combined both in Joseph and 
Zacharias. That legal righteousness is 
however especially referred to, is seen 
from the following explanatory clause, 
walking in all, &c, which does not in- 
dicate absolute perfection, but simply 
extraordinary piety. The phrase, be- 
fore God, denotes internal as well as 
external righteousness. No difference 
is here to be sought in commandments 
and ordinances, the words being com- 
bined to promote fulness and emphasis. 
Some however refer the former to 
moral precepts ; the latter, to ceremo- 
nial rites and ordinances. 

7. And they had no child. This was 
regarded by the Jews as one of the 
greatest misfortunes with which a fam- 
ily could be afflicted. The foundation 
of this feeling lay, perhaps, in the hope 
which each married couple may have 
entertained, of being the progenitors 
of the expected Messiah. Were well 
stricken in years. This does not mean 
bowed down and wrinkled with age, 
since Zacharias, at this time, could not 
have reached fifty years of age, which 
was the limit of the actual duties of the 
priestly office. The rendering, were ad- 
vanced in life, would therefore be bet- 
ter, as well as more literal. If Elisa- 
beth, as is quite likely, was nearly of 
the same age, and if after many years 
of married life they were yet without 
offspring, their prospects of having chil- 
dren must have been quite hopeless. 

8. Executed the priesfs office, i. e. 
performed the duties which pertained 
to his course, while engaged in temple 
service. One of the priests burned in- 
cense, another changed the show-bread 
on the sabbath day, and another took 
charge of the fire on the altar for burnt- 



office before God * in the order of 
his course, 

9 According to the custom of 
the priest's office, his lot was 'to 
burn incense when he went into 
the temple of the Lord. 

10 " And the whole multitude 

k\ Ch. 24: 19; 2 Ch. S: 14; &31:2. ZEx. 
30 : 7, 8; 1 Sa. 2: 28; 1 Ch. 23 : 13; 2 Ch. 29: 
11. mLe. 1G:17; Ke. 8:3, 4. 

offerings. Thus their labors were ap- 
portioned, and a more responsible dis- 
charge of the various services secured 
from each individual. Before God, i. e. 
in his temple. In the order of his course. 
Each of the twenty-four courses served 
in rotation, but those belonging to a 
course, cast lots each day for the ser- 
vice they were respectively to perform. 
At this time, the course to which 
Zacharias belonged were serving in the 
temple, and it fell to him by lot to burn 
incense, which was the most honorable 
service, and could be performed only 
once on the same day by any priest, 
although incense was daily offered 
twice, at the morning and evening 
sacrifice. 

9. According to the custom, or usage 
of the priestly office. These words be- 
long to the following context. His lot 
was to burn, &c. See preceding Note. 
Wlien he went into the temple ; literally, 
having gone into the temple, i. e. into 
the holy place, but not into the inner 
sanctuary or holy of holies, into which 
the high priest only could enter, and 
that but once a year. The holy place 
or outer sanctuary, into which Zacha- 
rias entered to burn incense, was con- 
tiguous to the inner sanctuary or holy 
of holies, from which it was separated 
by a vail. See N. on Matt. 27 : 51. In 
this apartment were the golden candle- 
stick, the golden table, and the altar of 
incense, which was placed between 
them. See Ex. 40 : 22-37. 

10. Tlie whole multitude of worship- 
pers. Were praying without, i. e. in 

1 the court of the Israelites which fronted 
the sanctuary, where was the altar of 
incense. At the time of incense. " It 
was during the sacrifice on the great 







LUKE. 



[B.C. 2. 



of the people were praying -with- 
out, at the time of incense. 

11 And there appeared unto 
him an angel of the Lord, stand- 
ing on the right side of n the al- 
tar of incense. 

n Ex. 30 : 1. 



altar, that the daily burning of the in- 
cense took place : one of the two priests, 
■whose lot it was to offer incense, brought 
fire from off the altar of burnt-offering 
to the altar of incense, and then left 
the other, priest there alone — who, on 
a signal from the priest presiding at 
the sacrifice, kindled the incense : see 
Ex. 40 : 5, 26." Alford. Reference is 
had in Rev. 8:3, 4, to this service, 
and the prayers of God's people, which 
were symbolically said to ascend upon 
the smoke of the incense. See also Ps. 
141 : 2. The incense was burnt morn- 
ing and evening, and this also was anal- 
ogous to the prayers of God's people, 
the stated season of which is usually the 
morning and evening. 

11. And there appeared, &c. This 
angelic appearance probably took place 
near the close of the burning of incense, 
for in v. 21 the people are said to have 
been waiting for Zacharias, and wonder- 
ing why ho tarried so long in the 
temple. The reference of this vision 
by sceptics to the nervous excitement 
of Zacharias, engaged now probably for 
the first time in this priestly service, is 
deprived of all its force by the length 
of time at which he must have stood 
by the altar of incense, before he was 
accosted by the angel. Nor is it at all 
probable, that one who had so long ex- 
ercised the functions of the priestly of- 
fice, should now for the first time have 
entered into the sanctuary to burn in- 
cense. Standing on the right side. 
This was deemed by the Greeks and 
other ancient nations, the quarter in 
which to look for favorable omens and 
appearances. Of the altar of incense, 
and therefore between that and the gold- 
en candlestick, and probably on the 
south side, as Zacharias was standing 
on the north side in front of the altar. 



12 And when Zacharias saw 
him, °he was troubled, and fear 
fell upon him. 

13 But the angel said unto him, 
Fear not, Zacharias : for thy 
prayer is heard ; and thy wife 

o Ju. 6:22; &13:22; Da. 10: 8; vcr. 29; ch. 
2:9; Ac. 10: 4; Ee. 1 : 17. 

The angel must have stood, therefore, 
very near to him, which may account 
in part for the great fear with which he 
beheld the vision. 

12. He was troubled, i. e. was in a 
state of trepidation. Such celestial ap- 
pearances usually produced great alarm, 
being thought to betoken speedy 
death. See Judges 6 : 22, 23 ; 13 : 22 ; 
Dan. 10 : 1, 12 ; Rev. 1 : 17. See also 
N. on 5 : 8. Olshausen considers this 
fear, in part, an expression of the feel- 
ing of sinfulness. Fear, i. e. terror, af- 
fright. 

13. The angel hastens to reassure 
him, with the usual form of encourage- 
ment, fear not. See 2 : 10, also Dan. 
10 : 12, 19; Rev. 1 : 11. Thy prayer is 
heard. As Zacharias had given up all 
hope of offspring, this must not be re- 
ferred to prayer offered at this time, 
but to the petitions which he and his 
wife had put up aforetime for this 
blessing. They had doubtless often- 
times mourned that their prayer was 
not heard and answered, so little did 
they know of the ways of God, who 
often tries the faith of his people by 
deferring for a time the answer to their 
request, which it is his will and merci- 
ful intention to grant. See Dan. 9 : 23. 
But while Zacharias had ceased to pray 
for offspring, he had not done this 
from a rebellious spirit, but in cheerful 
acquiescence to the divine will, and 
hence his mind was in a proper state to 
receive the blessing, llty wife Elisa- 
bctli, &c. This shows the special object 
of the prayer of Zacharias. Thou shall 
call his name John. These names of 
divine appointment were usually sym- 
bolical of some blessing or grace ac- 
companying them, of which they were 
the pledge. John signifies given or be- 
stowed graciously of God. This name 



B. C. 2.] 



CHAPTER I. 



Elisabeth shall bear thee a son, 
and p thou shalt call his name 
John. 

14 And thou shalt have joy and 
gladness, and "many shall rejoice 
at his birth. 

15 For he shall be great in the 
sight of the Lord, and r shall drink 

p Vs. 60, 63. q V. 58. 
r Nu. 6:3; Ju. 13:4; ch.7:33. 

was appropriately given to the child, 
both as denoting God's gracious answer 
to the prayer of Zaeharias, and the of- 
fice of John, who was to be the fore- 
runner of the Saviour of mankind. 

14. Tlwu shalt have joy and gladness. 
The original is highly intensive: joy 
and exultation (literally, a leaping for 
joy) shall be to yon. This is not to be 
referred to the simple fact, that a child 
had been born to him so unexpectedly, 
but to John's eminent piety and evident 
possession of the divine favor, which 
would fill his father's heart with emo- 
tions of joy. The indications were not 
doubtful, even in his extreme youth, 
that he was to be a zealous reformer 
and preacher of righteousness. Many 
shall rejoice, &c. The joy of Zaeharias 
was to be shared by many others, at 
his birth, i. e. because a man of such 
eminent piety and usefulness had been 
born upon the earth. This joy reached 
its culminating point, when thousands 
flocked to John's ministry from all parts 
of the land (see Matt. 3 : 5). 

15. For he shall be great, &c. This 
is given as the ground of the general 
rejoicing in consequence of the birth 
of John. In the sight of the Lord, i. e. 
in the manifest tokens of God's favor 
and blessing. Zaeharias is virtually 
cautioned against supposing that his 
son's greatness would consist in worldly 
honor or preferment. In the sight of 
God may also be put in contrast with 
the eye of man, which looks only upon 
the outward appearance (1 Sam. 16 : 7), 
and is affected by external pomp and 
elevation. Shall drink neither wine, 
&c. He was to be bound with the Naz- 
aritic vow, like Samson (Jud. 13 : 2-5; 



neither wine nor strong drink ; 
and he shall be filled with the 
Holy Ghost, * even from his moth- 
er's womb. 

16 'And many of the children 
of Israel shall he turn to the Lord 
their God. 

17 "And he shall go before him 



s Je. 1 : 5 ; Ga. 1 : 15. 
u Mai. 4:5; Mat. 11 



t Mai. 4: 5, 6. 
14; Ma. 9:12. 



12-23), before his birth. The condi- 
tions of this vow were, to let the hair 
grow, to abstain from wine and all in- 
toxicating drink, and from vinegar 
also ; to eat no clusters, and to avoid 
contamination from corpses, bones, and 
sepulchres. This vow was sometimes 
taken for life, and sometimes for a lim- 
ited period. It was imposed on John 
for life. The word here translated 
strong drink, denotes any intoxicating 
liquor, made from grain, fruit, honey, 
dates, and the like. And he shall be 
filed, &c. This is given as the reason 
why he was to be a Nazarite from his 
very birth. Olshausen well remarks : 
"in the life of aXazarite, there appears 
concentrated the strict legal character 
which John, the close and crowning 
stone, as it were, of the old dispensation, 
Avas called to exhibit. This form of 
piety is not, therefore, to be regarded 
as the highest, because a heavenly 
messenger ascribes it to John as an 
excellence ; it is rather assigned to him 
as a duty, as being specially suited to his 
whole calling and destination." Even 
from his mother's womb, i. e. from his 
very birth. No argument can be drawn 
from v. 44, that this inspiriting or ac- 
tion of the Holy Ghost took place upon 
John before his birth, as Olshausen and 
Meyer seem to suppose. Had this been 
so, instead of from, it would have been 
in his mother's womb. 

16. John's success as a reformer is 
here predicted. We are not told how 
many were converted, under his preach- 
ing, from a low and cold formalism, or 
more open vice. But that the number 
was great, is evident, not only from 
this passage, but from Matt. 3 : 5, 6 ; 



8 



LUKE. 



[B. C. 2. 



in the spirit and power of Elias, 
to turn the hearts of the fathers 
to the children, and the disobe- 



Mark 1:5; Luke 3 : 7, and other places, 
where his ministry and baptism are 
referred to. Shall he turn, &c. The 
Jewish people at the time of John's 
advent were sunk in formalism and sin. 
It was his mission to arouse them from 
this spiritual lethargy, and excite in 
them lively, active piety. This in many 
instances, by the grace and power of 
God, he effected. But the effect of his 
preaching was not to be limited to the 
actual conversions from sin to holiness 
which attended it. The whole nation 
was shaken and aroused to thought 
(see 3:15), and thus the way was pre- 
pared for the mission of Him, before 
whose face John was sent as the mes- 
senger, to prepare the way and announce 
His coming. Their God. Jehovah in a 
peculiar sense was the God of Israel. 
Theirs were "the adoption and the glory 
and the covenants, and the giving of 
the law, and the service of God and the 
promises." Rom. 9 : 4. But this < did 
not forbid the induction of other nations 
into like relationship and privileges. 
Such has been the great error of the 
Jews down to the present time, and 
such were the prejudices which kept 
the apostles from proclaiming the gos- 
pel to the Gentiles, until impelled there- 
to by the direct and peremptory teach- 
ings of the Spirit (Acts 10: 15, 20; 
11 : 12). 

17. This verse may be paraphrased: 
And he shall come having the zealous, 
energetic spirit of Elijah, and shall incul- 
cate the universal principles of peace, and 
prepare the people for the coming of 
the Messiah. Shall go before him like 
one sent forward by an Eastern king, 
to prepare the way, and make ready 
suitable places of reception. Before him. 
The pronoun here refers grammatically 
to the preceding Lord their God. But 
that in reality it here refers to Christ, 
in whom "dwelt the fulness of the God- 
head bodily" (Col. 2 : 9), there can be no 
question. In the spirit and power of 
Elias, i. e. having the zeal, energy, and 



dient to the wisdom of the just ; 
to make ready a people prepared 
for the Lord. 



boldness of that Old Testament reform- 
er. On the many points of resem- 
blance between John and Elijah, see 
my note on Matt. 3:1. An objection 
against the verity of this angelic ap- 
pearance, is sought here from the fact, 
that the angel quoted Scripture. But, 
as Kendrick remarks : " it is difficult to 
see why an angel, in holding commu- 
nication with men, should not quote 
Scripture in the same direct and formal 
way, and for the same purposes of 
proof or illustration, as did the Saviour, 
or the Holy Spirit speaking through 
those whom he inspired." To turn the 
hearts, &c. A reference is thought to 
be had here to the conciliation of jar- 
ring and discordant sects and political 
feuds, by a reformation of the morals 
and religious views of the people, under 
the preaching of John. The general 
sentiment of the passage is evident. The 
good were to be in the ascendency, and 
the wicked, through the reforming in- 
fluence of this preacher, were to become 
like them. This is not to be pressed 
to teach, that every wicked person 
would be brought to repentance by 
John's ministry. The idea is that there 
was to be a general reformation, the 
fruits of which Avere to be felt through- 
out the entire nation. In respect to 
this quotation of Malachi by the angel, 
the first member to turn the hearts of 
the fathers to the children, corresponds 
well with the original prophecy. But 
the words, the disobedient to the wisdom 
of the just, has no verbal resemblance 
to the corresponding phrase, the heart of 
the children to their fathers, in Malachi. 
But by regarding disobedient as put for 
children, and just, for fathers, a sub- 
stitution both natural and admissible, 
the correspondence between the quota- 
tion and the original will be quite fully 
preserved. Folly and disobedience are 
natural to children (Prov. 22: 15), while 
age has ever been regarded as the de- 
positary of wisdom. This general and 
well-acknowledged truth, however, is 



B. C. 2.] 



CHAPTEK I. 



9 



18 And ZacL arias said unto the | that stand in the presence of God ; 

and am sent to speak unto thee, 
and to shew thee these glad 
tidings. 

20 And behold, a thou shalt be 
dumb, and not able to speak, 
until the day that these things 



angel, y "Whereby shall I know 
this ? for I am an old man, and 
my wife well stricken in years. 

19 And the angel answering, 
said unto him, I am 2 Gabriel, 

y Ge. 17: 17. z Da. 8: 16; & 9: 21, 22, 23; 
Mat. 18 : 10 ; He. 1 : 14. 

here to be taken in a spiritual sense. 
To the wisdom. The original preposition 
implies not only the entering upon, but 
continuance in the state of wisdom here 
predicted of the just. See N. on the 
preposition en, in Matt. 3:6. To make 
ready a people, &c. This seems to ex- 
plain the figurative language of the pre- 
ceding clause. The conciliation, there 
referred to by the union of principles 
the most opposite, is here declared to 
be the victory of truth and righteous- 
ness, and the general preparation of 
the people for the advent of the Mes- 
siah. The allusion is to Is. 43: 21. 

18. Whereby (i. e. by what sign) 
shall I know this? A similar question 
was proposed by Abraham (Gen. 15: 8), 
and by Gideon (Jud. G : 11), and by 
Hezekiah (Isa. 38 : 22). In the case of 
Zacharias, there was so little faith in 
the angelic message, that the sign of 
the fulfilment of the promise was also 
a punishment of his unbelief. For I 
am an old man, kc. How unlike the 
strong and unwavering faith of Abra- 
ham, whose age, when Isaac was prom- 
ised to him, was almost twice that of 
Zacharias. Compare Gen. 17:1, IT; 
Rom. 4:lS-22; Heb. 11:12. Well 
stricken in years. See N. on v. 7. 

19. The angel now condescends to 
inform Zacharias of his name and an- 
gelic dignity. Gabriel (i. e. man of 
God), an archangel sent on special 
messages of love to men. See Dan. 8 : 
16 ; 9 : 21. He was subsequently sent 
to Mary (v. 26), on a similar but much 
more glorious errand. So far as we 
know, it was not until after the cap- 
tivity, that the names of angels became 
known to the Jews. The Rabbis say 
that the names of angels w r ere brought 
up with the Jews from Babylon, from 

Vol. II.— 1* 



a Ez. 3 : 



& 24 : 27. 



which some have argued that these 
names were borrowed from the heathen 
system. But Alford well remarks that 
"the persons and order of angels were 
known long before, and their names 
formed matter of subsequent revelation 
to Daniel." Tliat stand in the presence 
of God as one of his chief ministers or 
attendants. See N. on Matt. 18 : 10 
(end). And am sent. Gabriel adds this 
in confirmation of his message. He 
came not of himself, but was expressly 
sent to announce these things to Zach- 
arias. And to show thee, &c. This 
expands the preceding clause, and re- 
iterates the joyful nature of his mes- 
sage. The verb employed here is the 
same, which is used in the New Testa- 
ment of preaching the gospel. While 
it has not here its full evangelical im- 
port, our Lord not having yet appeared 
on earth, it was nevertheless employed 
by Gabriel of the first message intro- 
ductory to the gospel dispensation, 
preeminently one of glad tidings to 
men. 

20. Behold. Sec N . on Matt. 1 : 20. 
Shalt, be dumb ; literally, shalt be (in the 
condition of) being silent. This is ren- 
dered still more emphatic by the nega- 
tive clause, not able to speak, w hieh fol- 
lows. Until the day, &c. It was the 
eighth day after the 'birth of the child, 
that the punishment of his unbelief was 
remitted, and the powder of speech 
again restored to him. Because; liter- 
ally, on account of these tilings, an em- 
phatic plural for this very thing. The 
sentence is pronounced upon Zacha- 
rias in terms of severe and expressive 
fulness. Here it is distinctly averred, 
that unbelief was the cause of his pun- 
ishment. At the same time, we must 
not lose sight of the love with which it 



10 



LUKE. 



[B. C. 2. 



shall be performed, because thou 
believest not my words, which 
shall be fulfilled in their season. 

21 And the people waited for 
Zacharias, and marvelled that he 
tarried so long in the temple. 

22 And when he came out, he 
could not speak unto them : and 
they perceived that he had seen a 



was tempered, in that it was a gracious 
sign of the due fulfilment of the prom- 
ise. Which shall be fulfilled, &c. The 
preposition in the original gives this 
shade of signification : which shall take 
place at their season (i. e. in their ap- 
pointed time and order), in complete 
fulfilment. The idea is, that the events 
spoken of, such as the birth, naming, 
education, and mission of the child, 
would all occur in orderly succession, 
and in exact accordance with the pre- 
diction by the angel. This clause is 
thei^efore an emphatic reiteration of the 
certainty of the things promised. How 
wondrous were the affability and con- 
descension of this angel. The offence 
of Zacharias was met by no stern re- 
buke, but a simple announcement, that 
the sign which he required, would be 
the temporary punishment of his un- 
belief. 

21. And the people waited, &c. The 
priest did not usually tarry long within 
the holy place, lest the people, whose 
representative he was, should be alarm- 
ed with the apprehension that divine 
vengeance had overtaken him for some 
failure in the discharge of his priestly 
duty. Marvelled, i. e. greatly wonder- 
ed. Tarried so long, &c. This shows 
very clearly that Zacharias had nearly 
or quite finished his service, before 
Gabriel appeared to him. How long 
the interview lasted, we have no means 
of knowing. It was probably however 
of short duration, hut Zacharias may 
have remained some moments in the 
temple, in amazement at what he had 
seen and heard, before he came forth 
to the people. The time would thus 
be prolonged far beyond what was 
usual on such occasions. 



vision in the temple ; for he beck- 
oned unto them, and remained 
speechless. 

23 And it came to pass, that as 
soon as b the days of his ministra- 
tion were accomplished, he de- 
parted to his own house. 

24 And after those days his 

o See 2 Ki. 11:5; 1 Ch. 9: 25. 



22. He coidd not speak unto them. 
It appears from v. 62, that Zacharias 
was afflicted with the loss of hearing as 
well as of speech. If so, he could be 
accosted intelligently by signs only, 
such as are addressed to the deaf. 
This, and his continued speechlessness, 
excited in them the belief that he had 
seen a vision. In this they were con- 
firmed by the signs which he made to 
that effect. His whole appearance, as 
Olshausen remarks, was doubtless ex- 
pressive of violent excitement, which 
helped to confirm the people in the im- 
pression that he had been visited by 
some supernatural appearance. Keland 
refers the verb speak to the usual 
benediction, pronounced by the priest 
who had offered incense. See Levit. 
9:22; Num. G : 23. For he beckoned 
unto them; more literally, continued 
beckoning, &c. Speechless. A different 
word from the one employed in v. 20, 
and used of those who Avere deaf as 
well as dumb. 

23. As soon as the days, &c. When 
the week of service had expired, the 
priests were at liberty to return to their 
homes, until the courses were all com- 
pleted, and it came their turn again to 
serve. Ministration, i. e. public or 
official service. Were accomplished, so 
far as related to this occasion. He was 
not the less a priest, during this inter- 
val in his public ministrations, but he 
was one who had leave of absence for a 
definite time from the temple service. 
He departed, &c. It may well be imag- 
ined that he did not tarry long in Je- 
rusalem, when he was in such a condi- 
tion, and had such tidings to communi- 
cate to his family. His own house. This 
was in the hill country, in a town of 



B. C. L] 



CHAPTER I. 



11 



wife Elisabeth conceived, and hid 
herself five months, saying, 

25 Thus hath the Lord dealt 
with me in the days wherein he 
looked on me, to c take away my 
reproach among men. 

26 And in the sixth month 

c Ge. 30:23; Is. 4:1; &54:1, 4. 



Judea, probably not far from Hebron. 
See N. on v. 39. 

24. The event here spoken of took 
place, no doubt, soon after the return 
of Zacharias to his house. Hid herself . 
The literal signification, to /tide herself 
toith care, shows that she withdrew her- 
self wholly from the sight of others, 
selecting some place of total conceal- 
ment. Various reasons have been as- 
signed for this. Doddridge attributes 
it to her desire to enjoy opportunity 
for those extraordinary devotions 
which this wonderful favor of Provi- 
dence demanded. Such also is the 
opinion of Kuinoel and Trollope. Web- 
ster and Wilkinson refer it to her wish 
to carry out, from the beginning, the 
design of God for the complete separa- 
tion of her son. Olshausen and Alford 
regard it as a natural wish to hide her 
condition, till all uncertainty was re- 
moved. It is better, in my judgment, 
to refer it mainly to the sense of deli- 
cacy, natural to persons in such a con- 
dition, and heightened in this instance 
by the age of Elisabeth, which would 
subject her to more than usual notice 
and remark. 

25. Thus refers to the blessing 
spoken of in the preceding verse. 
Hath the Lord dealt with me, in con- 
ferring upon me this great and unex- 
pected blessing, Wlierein he looked on 
me. The pronoun me is not in the ori- 
ginal, and a better sense, as Alford well 
observes, would be, hath condescended 
to remove my reproach. If the common 
translation is to be preferred, the words 
looked on me, must be taken in their 
usual scriptural sense, to look upon one 
with favor. The following clause, to 
take away, &c, denotes that in which 
the divine favor consisted. Barrenness 



the angel Gabriel was sent from 
God unto a city of Galilee, named 
Nazareth, 

27 To a virgin d espoused to a 
man whose name was Joseph, of 
the house of David ; and the vir- 
gin's name ivas Mary. 

d Mat. 1:18; ch. 2:4,5. 



was in those times such a reproach, as 
well as deprivation of a great blessing 
(see N. on v. 7), that Elisabeth, in the 
fulness of her gratitude to God, recurs 
to the removal of this odium, as the 
principal feature in the blessing bestow- 
ed upon her. Olshausen remarks, that 
the spiritual character of the New Tes- 
tament renders such temporal blessings 
entirely subordinate. 

26-38. An Angel appears unto 
Mary. Nazareth. 

26. In this verse we learn the com- 
parative age of Jesus and John; and 
the place of the residence of Joseph 
and Mary here given throws light on 
Matt. 2 : 23. Sixth month of Elisa- 
beth's pregnancy, reference being had 
to the five months spoken of in v. 24. 
Was sent from God. See N. on v. 19. 
Nazareth. See N. on Matt. 2 : 23. 

27. Espoused refers to the betrothal 
before marriage. See N. on Matt. 1 : 
18. Of the house of David. Webster 
and Wilkinson (as also Alford) refer 
these words to Joseph instead of Mary, 
and remark that there is no direct 
proof that Mary was of the house of 
David, although it seems almost neces- 
sarily implied in such passages as Acts 
2 : 30 ; Rom. 1:3; Heb. 7 : 14. But 
is not this taught beyond a question in 
the genealogical table in 3 : 23-38 ? If 
not, we must concede to that record, or 
to the corresponding one in Matt. 1 : 
2-16, more obscurity, confusion, and 
absurdity even, than to any other ge- 
nealogical table whatever. For two 
writers making any pretension to 
veracity, to give the pedigree of one 
and the same man, through the whole 
fine of his ancestors, under two different 
and distinct names, is proof positive 
that one or the other is wanting in truth, 



12 



LUKE. 



[B. C. 1. 



28 And the angel came in unto 
her, and said, e Hail, thou that 
art highly favored, / the Lord is 
with thee : blessed art thou among 
women. 

29 And when she saw him, 
? she was troubled at his saying, 
and cast in her mind what man- 
ner of salutation this should be. 

30 And the angel said unto 

e Da. 9 : 23 ; «SclO: 19. / Ju. 6 : 12. g Yer. 12. 



or is laboring under an egregious mis- 
take. But see N. on 3 : 23-38. 

28. The angel, i. e. Gabriel. Came 
into her dwelling, or the apartment 
where she then was. JIail. See N. on 
Matt. 26 : 49. Highly favored is to be 
referred to the spiritual blessings al- 
ready bestowed upon Mary, the words 
the Lord is with thee, being added to 
show in what respect she was endued 
with such high favor. Blessed art thou 
among women. General favor with 
God is referred to in the preceding 
words, but here the special blessing of 
which she is now to be the recipient, 
is brought to view. The expression, 
blessed art thou among women, accord- 
ing to Hebrew usage, has the force of 
most blessed of women, and implies the 
bestowal of some great and special 
blessing. It was this which threw 
Mary into such deep reflection, as to 
what this strange salutation meant. 

29, 30. And when she saio him, &c. 
It was both his appearance and saying 
which disturbed her. Cast in her mind, 
i. e. reflected, pondered over. So 
tumultuous were her feelings at this an- 
gelic appearance and strange salutation, 
that she was incapable of reply. She 
could only dwell in amazement on the 
words which fell so graciously upon her 
ear. Wliat manner of salutation this 
should be, i. e. what might be its pur- 
port as addressed to her. Fear not. 
Thus Gabriel had before encouraged 
Zacharias, when troubled at his pres- 
ence. In both instances, the ground 
of confidence was declared to be the 
favor of God shown to Zacharias in the 



her, Fear not, Mary: for thou 
hast found favor with God. 

31 *And behold, thou shalt 
conceive in thy womb, and bring 
forth a son, and 'shalt call his 
name JESUS. 

32 He shall be great, *and 
shall be called the Son of the 
Highest; and 'the Lord God 

Ms. T : 14; Mat. i: 21. i Ch. 2 : 21. h Ma. 
5:7. I 2 Sa. 7:11,12; Is. 9: 6,7; &16;5; 
Je. 23:5; Ps. 182:11: lie. 3:7. 



answer to his prayer, and to Mary, in 
the high honor to which she was about 
to be exalted. Hast found favor. This 
was not from any personal worthiness 
on her part, or any immaculacy of 
moral character, but from the abundant 
grace of God bestowed upon her, as 
upon all others who earnestly seek di- 
vine favor and guidance. Special ref- 
erence is had here to the great bless- 
ing about to be conferred upon her, in 
being the mother of the promised 
Messiah. With God. By the force of 
the preposition, (laid up) with God, 
the representation being, that she had 
found and was about to enjoy a bless- 
ing long reserved in store for her.* 

31. In this verse we are conducted 
back to the very origin and beginning 
of what is referred to in Matt. 1 : 20, 
by way of explanation, to dispel the 
doubt of Joseph in regard to the virtue 
of his betrothed wife. The Annuncia- 
tion of course preceded that divine 
communication to Joseph by several 
months. Luke here makes good his 
declaration in the Preface, that " all 
things from the very first" he had care- 
fully sought out, and would unfold in 
order to the most excellent Theophilus. 
Shalt call has the nature of a command. 
Jesus. In the repetition of this direction 
afterwards to Joseph (Matt. 1 : 21), 
the reason is given why he was to be 
thus named. 

32. He shall be great This does not 
refer to temporal greatness, but to the 
glory and power to which he was to be 
exalted as mediatorial king in Zion,Ps. 
2 : 6. Shall be called refers not only 



B. C. 1.] 



CHAPTER I. 



13 



shall give unto him the throne of 
his father David. 

33 '"And he shall reign over 
the house of Jacob forever ; and 

m Da. 2: 44; & 7:14, 27; Ob. 21; Mi. 4:7; 
Jn. 12:34; He. 1:8. 



to the reality, but universal acknowl- 
edgment of his divine Sonship. The 
Son of the Highest (see N. on Matt. 1 : 
20, end). The absence of the article 
in the original has led some, who deny 
the supreme divinity of Christ, to trans- 
late a Son, &c. But they overlook the 
peculiar use and power of the article, 
which is simply to point out some per- 
son or thing, which has previously been 
mentioned, or is so well known, that it 
may be regarded as having already 
been before the mind of the reader or 
hearer. Son of the Highest is as spe- 
cial and definite an appellation as Jesus, 
Messiah, Christ, or any other of the 
names of our Lord. Who would think 
of interpreting thou shalt call his name 
Jesus, in Matt. 1 : 21, because the ar- 
ticle is wanting, a Jesus. In respect to 
the phrase the Highest, see Ns. on 
Matt. 6:9; Mark 5 : 7. The Son of 
the Highest was evidently a Messianic 
title, like Son of the Blessed, in Mark 
14 : 61. The Lord God shall give, &c. 
This promise of dominion was made 
primarily and in its lowest sense to 
Solomon (2 Sam. 7:12, 13), who was 
thus the type of Christ. In its higher 
and spiritual sense, it was prophetically 
made to the Messiah, who according to 
the flesh was to spring from David 
(Rom. 1:3). A comparison with v. 
34, will show that Mary had no difficulty 
in the fulfilment of this angelic mes- 
sage, arising from family descent, but 
from the fact that she was not actually 
married, and was therefore incapable 
of maternity. This shows that she was 
herself a descendant of David, and fully 
aware of this distinguished honor, a 
fact which throws a flood of light on the 
genealogy of our Lord, as given by 
Luke (3 : 23-38). 

33. He shall reign. Both this and 
the word throne in v. 32, are to be in- 
terpreted of spiritual dominion. House 



of his kingdom there shall be no 
end. 

34 Then said Mary unto the 
angel, How shall this be, seeing 
I know not a man ? 

35 And the angel answered 

of Jacob is here put for the Israelitish 
nation, which, in the Messianic times, 
was to embrace all who were partakers 
of the faith of Abraham (Gal. 3:7), 
whether they were Jews or Gentiles. 
On the use of the word forever, see N. 
on Matt. 25 : 46. The term is here 
defined and rendered more specific by 
the negative clause which follows : and 
of his kingdom there shall be no end. 
" This leads to the right view of the 
limitation here made of the Messiah's 
kingdom to the house of David. A 
dominion which extends beyond all 
time, cannot be conceived as limited by 
political boundaries." Olshausen. This 
is referred by Prof. Stuart to Christ's 
mediatorial kingdom, which in the 
strict sense of the term, will come to a 
close, when the redeemed shall all be 
gathered in, and the mediatorial func- 
tions shall be no longer needed (see 1 
Cor. 15: 24). This in the special sense 
intended is true, yet Christ will never 
cease to be King of his people. He will 
ever be adored as the Lamb of God, 
that was slain to redeem his people 
from endless death. 

34. These words of Mary are not 
those of unbelief, but the outpouring 
of a childlike spirit, seeking for light on 
a subject so manifestly dark and mys- 
terious. The words of the angel im- 
plied, that the conception should im- 
mediately take place, and as she was 
yet unmarried, she saw not how the 
promise could be fulfilled. "Believing 
inquiry, directed in a child-like spirit, 
is not to be blamed." Olshausen. 

35. Tlie Holy Ghost. As Christ 
was the Son of the Father and begotten 
of him (John 1 : 14), this must be in- 
terpreted of the divine influence or 
energy, exerted through the agency of 
the Holy Ghost. As the Holy Ghost 
did not create the world, but only 
moved upon the chaotic mass, bringing 



14 



LUKE. 



[B. C. 1. 



and said unto her, "The Holy 
Ghost shall come upon thee, and 
the power of the Highest shall 
overshadow thee : therefore also 
that holy thing which shall be 

n Mat. 1 : 20. 



order out of confusion, so Christ was 
not begotten of the Holy Ghost, al- 
though the energy and influence of 
the Spirit was instrumentally employed 
in the conception of Mary. That this 
is the true sense of this mysterious pas- 
sage, appears evident from the next 
clause, the poioer of the Highest, where 
in the original the omission of the ar- 
ticle refers it to the divine power in 
general, and not specifically to that of 
the Holy Spirit. Shall come upon thee, 
i. e. shall rest upon and operate in thee. 
Allusion is had, as Olshausen thinks, to 
Gen. 1 : 2, where the Spirit of God is 
said to have moved upon the face of the 
waters, which the LXX. translate came 
upon or hovered over the waters. There 
are between these two events points of 
such striking resemblance, that the in- 
ference is almost inevitable, that the 
one is typical of the other, just as the 
natural creation of man is regarded as 
a type of the new creation of the soul 
in Christ Jesus. The analogy is not, 
however, to be pressed too far. Shall 
overshadow thee. The imagery is bor- 
rowed from a cloud, and not, as Grotius 
thinks, from a bird. As the shadow of 
a cloud rests upon and circumfuses the 
summit of a hill or mountain, so the 
divine influence was to be exerted and 
rest upon Mary, for the production of 
the intended effect. This imagery im- 
plies nothing gross or material, but 
simply the operation of the divine 
energy in the conception of Christ. He 
was begotten not by ordinary genera- 
tion, but by the direct and miraculous 
agency of God, through the special 
energy and influence of the Holy Ghost. 
This is all which is revealed to us of 
the wondrous and mysterious trans- 
action. All speculation on this subject 
is presumptuous and unavailing. The 
fact is all we know, and with this we 
should rest contented. TJierefore also 



born of thee, shall be called ° the 
Son of God. 

36 And behold, thy cousin 
Elisabeth, she hath also con- 

o Mat. 14: 33; & 26: 63, 64; Ma. 1:1; Jn. 1: 
34; & 20 : 31 ; Ac. 8 : 37 ; Eo. 1 : 4. 

that holy thing, &c. It is most unequiv- 
ocally declared here, that Jesus was 
called the Son of God, because in his 
human nature he w r as begotten of God, 
and sustained therefore a relation to 
him, such as has been borne by no 
other person who has ever lived 
upon the earth. Olshausen says that 
in a physical sense, Christ is here de- 
clared to be the Son of God, but this 
phrase "in a metaphysical sense usually 
denotes the eternal existence of Christ, 
which he has with the Father, his re- 
lation as God to God, as the manifesta- 
tion of the unseen God." See upon 
this subject my Note on Matt. 28 : 19. 
Holy thing. The neuter is here em- 
ployed in accordance with general 
usage, which withholds the idea of sex 
from an infant, until it is indicated by 
name or otherwise. The words trans- 
lated that holy thing which shall be 
born of thee, is simply in the original 
thy holy offspring. Shall be called the 
Son of God, i. e. known and acknowl- 
edged by this high appellation. The 
article is here also wanting in the ori- 
ginal, but the connection is such, that 
no one would dream of translating it a 
son of God. See N". on v. 32. 

36. Thy cousin Elisabeth. This 
must have been on the mother's side, 
for Elisabeth was of the tribe of Levi 
(see v. 5), and Mary of the tribe of 
Judah, the pedigree being always 
reckoned on the paternal side. She hath 
also conceived, &c. In order further to 
encourage Mary and strengthen her 
faith, the angel acquaints her with the 
great blessing bestowed upon Elisabeth. 
It is not wonderful that this event was 
yet unknown to Mary, the intercourse 
between families in different sections 
of the country in those days being in- 
frequent and oftentimes suffering long 
interruption. An additional reason for 
Mary's ignorance is found in the con- 



B. C. 1.] 



CHAPTER I. 



15 



ceived a son in her old age ; and 
this is the sixth mouth with her 
who was called barren : 

37 For ; with God nothing shall 
be impossible. 



handmaid of the Lord, be it unto 
me according to thy word. And 
the angel departed from her. 

39 And Mary arose in those 

days, and went into the hill- 

38 And Mary said, Behold the country with haste, ''into a city 

of Juda, 



p Ge. IS: 14: Je. 32:17; Zee. 8: G; Mat. 19: 
26; Ma. 10:27; eh. 18: 27: Bo. 4: 21. 



cealmcnt of her situation, practised 
by Elisabeth during the first five 
months of her pregnancy. This is the 
sixth month. This renders definite the 
time referred to in v. 26. Who was call- 
ed barren. See N. on v. 32. 

37. For with Goel, etc. This is the 
great and crowning reason why Mary 
was to rest assured of the accomplish- 
ment of all these tilings, although ap- 
parently so contrary to the natural 
course of events. Nothing; literally, 
not every word, in the Hebrew idiom an 
emphatic nothing at all. IT ore/ has 
here, as in Matt. 4 : 4 (on which sec 
Note), the sense of thing. See also 2 : 
15. Shall be impossible. The future is 
here employed, with special reference 
to the event just predicted, although it 
expresses also a universal truth. 

38. The soothing and strengthening 
effect of the angel's words is seen in 
Mary's reply, Behold thy handmaid, 
kc. These are the words of confidence 
in the divine declaration, and a cheer- 
ful disposal of herself to the sovereign 
will and pleasure of God. In the strength 
and simplicity of her faith, and ready 
obedience to the divine command, how 
striking is the contrast between her and 
Eve, through whose unbelief and dis- 
obedience such direful consequences en- 
sued to the human race. Doddridge 
extols the pious acquiescence of Mary 
to the divine will, inasmuch as the 
event here predicted might have en- 
dangered her reputation, if not her life, 
by the apparent proof which it furnish- 
ed, that she had violated the faith of 
her espousal to Joseph. Such would 
have been the result, had not Joseph 
also in due time been instructed as to 
the nature of the transaction. See 
Matt. 1 : 19-21. Alford and others 



q Jos. 21 : 9, 10, 11. 



think that Mary's conception is to be 
dated from the utterance of these words. 
Bengel conjectures that it took place 
in the city of Judah (v. 39). It is suffi- 
cient, however, for us to know that every 
thing happened as had been predicted 
by the angel, and it were useless for us 
to inquire into the precise time and 
manner of the transaction. As to what 
Bengel affirms, that had the conception 
taken place inXazareth.he would have 
been called a Nazarene on his own ac- 
count instead of his parents', we may 
reply that the birthplace is what usually 
determines a man's native town or 
country ; and the word Nazarene looks 
to a deeper significaney, than the mere 
fact of a residence in Nazareth. See X. 
on 2 : 23. 

39. Arose and vent, in consequence 
of what the angel had said respecting 
the situation of Elisabeth. In those 
days. Alford thinks that Joseph had 
been informed, through the pronubce, 
of Mary's condition before her visit to 
Elisabeth, which might have happened 
in three or four weeks from the time 
of her pregnancy. He argues this from 
the fact, that as a betrothed virgin she 
could not travel, whereas, after Joseph 
had taken her home (Matt. 1 : 24), she 
could with propriety visit her kins- 
woman as here related. But I am in- 
clined to the opinion of those com- 
mentators, who place Joseph's discov- 
ering of Mary's condition in the fourth 
or fifth month of her pregnancy, and 
therefore after her visit to Elisabeth. 
As it was in the sixth month subsequent 
to Elisabeth's conception that the An- 
nunciation took place, and as Mary 
stayed with Elisabeth about three 
months (v. 56), after which time, as is 
evident from v. 57, John was born, 



16 



LUKE. 



[B. C. 1. 



40 And entered into the house 
of Zacharias, and saluted Elisa- 
beth. 

41 And it came to pass, that 

she must have left Nazareth almost im- 
mediately after the visit of the angel, 
and no space is therefore found for the 
three or four weeks, which Alford 
thinks intervened before she left Naza- 
reth for the hill country. That she left 
very soon after the Annunciation, is 
evident also from the haste with which 
she prosecuted her journey, and which 
is quite inconsistent with the supposi- 
tion that she spent several weeks in 
Nazareth, before she set out on her 
visit to Elisabeth. 

Hill country of Judah. The portion 
of Palestine originally allotted to the 
tribe of Judah, was divided in accord- 
ance with its natural features into the 
southern district, or the plain border- 
ing on the Mediterranean Sea; the 
hill country of Judah, running through 
the centre from north to south ; and 
the district of Judah (see N. on Matt. 
3: 1). Into a city of Judah. "The 
conjecture of Reland is probably cor- 
rect, that Juda is a softened form for 
Juta or Juttah (in Hebrew), a city of 
the priests in the mountains of Judah 
south of Hebron. Josh. 15:55; 21:16. 
The place still exists under the same 
name." Robinson. Some commenta- 
tors think that Hebron is referred to. 
With haste, such as results from zeal 
and eager desire. This is the original 
sense of the word, and well accords 
with Mary's eagerness to congratulate 
her kinswoman, and relate the won- 
drous message which she herself had 
received from the angel. 

40, 41. Some think that during the 
time of Elisabeth's seclusion, she ab- 
sented herself from Zachariah's house. 
But such a supposition is unnatural and 
unnecessary. She doubtless enjoyed 
the comforts of home, but remained 
secluded from all company in some re- 
tired apartment of the house. After 
five months of concealment, she per- 
mitted herself to receive the congratu- 
lations of her friends, her situation 



when Elisabeth heard the saluta- 
tion of Mary, the babe leaped in 
her womb : and Elisabeth was 
filled with the Holy Ghost. 

being no longer a matter of doubt, and 
the motives which prompted her to re- 
tirement, whatever they were, no longer 
existing. The salutation of Mary, re- 
ferred to in v. 40. There were various 
forms of salutation amongst the ancient 
Hebrews, such as "Be thou blessed of 
Jehovah;" "The blessing of Jehovah 
be upon thee;" "May God be with 
thee;" "May peace be yours," &c. 
The latter was the more common form 
of salutation. See Ruth 2:4; Judg. 
19 : 20 ; 1 Sam. 25 : 26 ; 2 Sam. 20 : 9 ; 
Ps. 129: 8. These salutations were ac- 
companied with gestures and inflec- 
tions of the body, varying according to 
the dignity and station of the person 
saluted. Some erroneously refer the 
salutation of Mary here spoken of, to 
that addressed to her by the angel, and 
supposed to be rehearsed by her to 
Elisabeth. But this view is not justi- 
fied by the context. The babe leaped, 
&c. Such a movement of the foetus is 
often the result of sudden excitement, 
yet the reference to it by Luke, and 
the words of Elisabeth (v. 44), show 
that it was attributable here to a secret 
and powerful spiritual influence. The 
verb is properly employed of the leap- 
ing and frisking for joy of young ani- 
mals, and denotes here something more 
than the natural movements of the un- 
born child. Was filled, &c. This at- 
taches the weight of inspiration to the 
words she uttered in reply to Mary's 
salutation. 

42. With a loud voice, as of one 
excited to great transport of mind. 
Blessed art thou, &c. This was not an 
ordinary salutation, but one in the very 
words employed by the angel (v. 28), 
of whose appearance to Mary she was 
probably yet ignorant. Blessed is the 
fruit, &c. Here again she must have 
been indebted to the illuminating influ- 
ence of the Spirit, for her knowledge 
of Mary's conception. Elisabeth bless- 
es Mary and her unborn child, but thia 



B. C. 1.] 



CHAPTER I. 



17 



42 And she spake out with a 
loud voice and said, r Blessed art 
thou among women, and blessed 
is the fruit of thy womb. 

43 And whence is this to me, 
that the mother of my Lord 
should come to me ? 

r Yer. 23; Ju. 5: 24. 

implies no other superiority than that 
of age. John, in obedience to the re- 
quirements of the ceremonial law, bap- 
tized Jesus, although so much his in- 
ferior. It was meet that the aged 
Elisabeth should bless her young friend, 
and that John, the minister of God's 
law, should in the act of baptism be 
our Lord's official superior. Such in- 
stances of temporary superiority found- 
ed upon age or office, are not uncommon 
upon the pages of history. 

43. Here Elisabeth assumes the lan- 
guage of humility, and expresses her 
wonder that she had been deemed 
worthy of such a visit from Mary. 

Wlience is this to me, i. e. how is it 
that such an unexpected honor has 
been conferred upon me. J/y Lord. 
Elisabeth seems to have been the first 
one who employed this title, of such 
common use among Christians. Such 
an expression, made of an unborn in- 
fant, can be attributed only to the in- 
spiration of the Spirit, with which she 
was at this time filled. 

44. This verse stands connected with 
the preceding one, as denoting the rea- 
son why Elisabeth knew Mary to be 
the mother of the long expected Mes- 
siah. Although this knowledge was 
the result of divine revelation, speak- 
ing, as she did, under the influence of 
the Spirit, yet she refers it to the effect 
which Mary's salutation had upon her 
unborn child. In this we see the natu- 
ral expression of one in the peculiar cir- 
cumstances of Elisabeth, watching with 
intense interest every movement of her 
precious burden. The words for joy, 
give emphasis to the verb, which of 
itself denotes a joyous movement. See 
N, on v. 41. Bengel says that the word 
for in this verse, seems to indicate that 



44 For lo, as soon as the voice 
of thy salutation sounded in mine 
ears, the babe leaped in my womb 
for joy. 

45 And blessed is she that be- 
lieved : for there shall be a per- 
formance of those things which 
were told her from the Lord. 

the conception of Mary, or the time 
when she became in very deed the 
mother of Christ, was at the same mo- 
ment when the babe leaped for joy. 
But see N. on v. 38. 

45. The language of Elisabeth here 
passes from the second to the third 
person, and must be looked upon in 
the light of a prayer or invocation of 
blessings upon Mary. Blessed is she 
that believed. The implied allusion to 
the unbelief of Zacharias, which some 
expositors find here, is forbidden by 
the state of Elisabeth's mind, wholly 
engrossed, as it was, with the blessed 
condition of Mary, as the mother of the 
expected Messiah. Her words are to 
be taken as the natural and spontane- 
ous outpouring of pious emotion, in 
view of Mary's great faith. For there 
shall be, &c. As it stands in our com- 
mon translation, this is given as a rea- 
son why she pronounces a blessing on 
Mary, for her unshaken faith in the di- 
vine promise. But some excellent crit- 
ics adopt this as the true rendering, 
blessed is she who believed that there 
shall be a performance, &c. This is 
grammatical, and affords a good and 
consistent sense. But the common 
translation pleases me better, for there 
is a reciprocal relation thus preserved 
between the clauses, her belief being 
strengthened by the assurance of God'3 
faithfulness to his promise, and the 
things promised rendered certain of 
fulfilment by the strong faith, which is 
made the condition of their perform- 
ance. Reference is had in this passage 
to the promises made in vs. 32, 33. 
These had been revealed to Elisabeth 
by the Holy Ghost, under whose influ- 
ence she was speaking, for there is no 
evidence that Mary had yet uttered any 



18 



LUKE. 



[B. C. 1. 



46 And Mary said, s My soul 
doth magnify the Lord, 

47 And my spirit hath rejoiced 
in God my Saviour. 

2, 3 ; & 35 : 9 ; Hab. 



1 Sa. 2 : 1 : 



Ps. 34: 
3:18. 



thing beyond the usual words of salu- 
tation. To her who has believed. The 
expression, although in form indefinite, 
is designed to apply directly to Mary. 
From the Lord, i. e. by his angel. 

46. Mary is now also filled with a holy 
ecstasy, and breaks forth into expres- 
sions of joy and thankfulness. While 
we are not to suppose that she under- 
stood the full import of the words she 
was inspired to utter, we cannot but 
remark how conversant she is shown 
to be with the Old Testament Scrip- 
tures. Many of her words bear a 
striking resemblance to those spoken 
by Hannah (1 Sam. 2 : 1-10), and to 
the humble and thankful expressions 
of David (2 Sam. 7 : 18-21). My soul 
is put, according to Hebrew usage, for 
the pronoun of the first person. Both 
magnify, i. e. extol, praise. Compare 
with this commencement of Mary's 
song of praise, Ps. 31 : 7. The Lord 
here refers to God, the supreme Lord. 

47. My spirit, &c. This, according 
to the structure of Hebrew poetry, con- 
stitutes a parallelism with the preceding 
verse. If any distinction is to be sought 
in this place, and in 1 Thess. 5 : 23, 
between soul and spirit — which seems 
to be a common periphrastic expression 
for the whole internal man — we are to 
refer the former to the lower and ani- 
mal nature of man, which he has in 
common with irrational animals, the 
latter to the higher rational nature, 
which belongs to him alone. This dis- 
tinction found a prominent place in the 
Pythagorean and Platonic philosophy. 
Hath rejoiced. A strong expression of 
joy; literally, hath exulted,so as to leap 
for joy. In God my Saviour, not in the 
low sense of raising her from a state of 
earthly obscurity, but in the high spir- 
itual sense of bringing to her salvation 
through the promised Messiah. Some 
expositors find here an implied proof 



48 For ' he hath regarded the 
low estate of his handmaiden : for 
behold, from henceforth u all gen- 
erations shall call me blessed. 



1 1 Sa. 1 
u Mai. 3 



Ps. 138 : 6. 
ch. 11 : 27. 



of the divinity of Christ. That Mary 
in this holy and spiritual frame of mind 
should have caught a glimpse of the 
character of the Messiah, as an Al- 
mighty Saviour, is not improbable, al- 
though I should hesitate to refer these 
words directly or indirectly to other 
than the supreme Jehovah. 

48. This and the following verse fur- 
nish the ground of Mary's ascription of 
praise in vs. 46, 47. Hath regarded, 
i. e. looked favorably upon. The low 
estate has primary reference to outward 
condition or circumstances. It would, 
however, deprive this passage of its 
principal beauty and force, to refer it 
here solely to Mary's humble position 
in life. Speaking, as she evidently was, 
under the inspiration of the Holy Ghost, 
she could not have placed so low an 
estimate on the peculiar richness of the 
blessing conferred upon her, as to have 
referred it to mere temporal exaltation. 
We must therefore regard her words 
as having primary reference to lowliness 
and humility of spirit, which had now 
met their reward, in the honor to which 
she had been raised in being the mother 
of the promised Messiah. So Olshausen : 
low estate must be considered "rather 
as the expression of conscious inward 
poverty, which could discover no pre- 
eminence in herself, because of which 
such happiness should have fallen to 
her lot." For behold. The reason for 
the preceding declaration is so striking, 
that Mary calls attention to it by the 
interjection. From henceforth. From 
this time onward. All generations, i. e. 
every successive generation ; all poster- 
ity. Shall call me blessed (see v. 42), 
i. e. shall congratulate me as the mother 
of the Messiah. The Romanists justify 
themselves from this text in their Ave 
Marias and other religious addresses to 
" our Lady." See Note on this passage 
in the Rhemish Testament, published in 



B. C. 1.] 



CHAPTER I. 



19 



49 For he that is mighty w hath I that fear him, from generation to 
done to me great thiDgs ; and generation. 



x holy is his name. 

50 And "his mercy is on them 



to Ps. 71:19; & 12(5: 2. 
v Ge. 17: 7: Ex. 20:6: 



:. a- Ps. Ill : 9. 
Ps. 103:17, IS. 



New York, 1884. The words of Mary 
show that she regarded the blessings of 
the Messiah's advent, as reaching to the 
end of time. This shows that under 
the guidance of the Holy Ghost, she 
was giving utterance to great spiritual 
truths respecting the true glory of the 
Messiah's reign, and that her soul was 
elevated far above all considerations of 
worldly grandeur. 

49. Some may prefer to regard this 
verse, as containing the reason, why 
Mary would be the object of such gen- 
eral congratulation. But it seems bet- 
ter to take it as a second reason for the 
assertion, made in the former clause of 
v. 48. He that is mighty, i. e. the Al- 
mighty. Hnlh done to me great things, 
i. e. conferred upon me great benefits. 
Great has here the additional sense of 
wonderful, as in Ps. 71 : 19 ; Acts 2 : 
11. Holy (i. e. revered) is his name. 
Here Mary passes to a general ascription 
of praise. Personal blessings are lost 
sight of in the divine glory and good- 
ness, which they serve to reveal to her 
view. 

50. Alford remarks that the verbs 
in vs. 50-55, although denoting past 
time, do not so much express the habit of 
the past, as the consequences involved 
for the future, in that which the Lord 
had done for Mary. His mercy is on 
them, &c. The general sentiment is that 
God's mercy is bestowed on such as 
fear him through all generations. Con- 
trasted with this is the stern display of 
justice, with which he puts down the 
proud and rebellious (v. 51). Them 
that fear him is a circumlocution for 
the pious, the righteous. The literal 
rendering of from generation to gen- 
eration, is for generations of genera- 
tions, like our ages of ages, meaning 
throughout all time. In regard to vs. 
49, 50, it will be seen that they contain 
three distinct clauses, all standing as 



51 2 He hath shewed strength 
with his arm : a he hath scattered 



s Ps. 98:1; & 118: 15; 

& 52 : 10. a Ps. 



s. 40 : 10 ; & 51 : 9 ; 
: 10: lPe.5:5. 



the logical reason of what is asserted 
in v. 48. The first is the great things 
done for her by the Almighty ; the 
second, the holiness of God ; the third, 
his abundant mercy and grace, as 
shown to them that fear him. God's 
greatness, holiness, and mercy are ad- 
vanced as the reason why Mary was to 
be exalted and pronounced blessed in 
all future time. In the English version, 
the full period is erroneously placed 
after v. 49, the comma being the punc- 
tuation mark required by the con- 
struction. 

51. He hath shelved (or he is wont to 
show) strength, &c. This denotes the 
mighty power of God displayed in cast- 
ing down the wicked, for this verse is 
antithetic to the preceding one, in which 
mercy is declared to be exercised 
towards the pious. The judgment of 
God upon the wicked, is brought out 
more clearly in the following clause, he 
hath scattered, &c, where the proud and 
haughty persecutors of God's people 
are especially referred to, such as Pha- 
raoh, Sennacherib, AntiochusEpiphanes, 
and others, whose cruelties were a 
matter of historical record. God is 
said to scatter the proud, when he de- 
feats their plans, and brings to naught 
the devices of their heart. See Job 5 : 
13. The figure is drawn from the 
scattered flight of a defeated army. In 
the imagination (i. e. disposition) of 
their hearts, denotes the seat and nature 
of their pride. Webster and Wilkinson 
take imagination in the sense of inten- 
tion, and cite in illustration, the inten- 
tion of the Babel-builders to make their 
tower a bond of union, whereas it be- 
came the source of separation and dis- 
union. 

52. He hath put down the mighty. This 
is a continuation of the same general 
sentiment. Bengel calls the term here 
employed the prophetic preterite, the 



20 



LUKE. 



[B. C. 1. 



the proud in the imagination of 
their hearts. 

52 h He hath put down the 
mighty from their seats, and ex- 
alted them of low degree. 

53 c He hath filled the hungry 

b 1 Sa. 2: 6, &c; Job 5: 11; Ps. 113: 6. 
c ISa. 2:5: Ps. 34: 10. 



event being of such certain fulfilment, 
that it is spoken of as having already 
occurred. But it is more natural to re- 
fer it to events in the past history of 
God's people, from which may be learnt 
his providential care and protection in 
every age. Seats; literally, thrones, 
persons of regal dignity being especial- 
ly referred to. Exalted them of low 
degree. This is antithetic to the pre- 
ceding clause. The sentiment is that 
in the revolutions and overturnings, by 
which the proud and mighty were 
brought low, persons of obscure con- 
dition were raised up to the occupancy 
of their thrones and seats of power. 
A notable instance of such a change of 
condition is furnished, in the elevation 
of David to the throne of Saul. See 2 
Sam. 7 : 8 ; 1 Chron. 17 : 7 ; Ps. 78 : 
70 ; Ezek. 21 : 27. 

53. The same general thought is 
here expressed under a different image- 
ry. The order of the parallelism is 
inverted, the hungry, corresponding to 
them of low degree in the second mem- 
ber of v. 52, being here placed first, 
while the rich, which answers to the 
mighty, is found in the second member. 
This change was often made for the 
sake of variety or emphasis. He hath 
filled the hungry. This is evidently to 
be taken in a spiritual sense. See Matt. 
5 : 6. Poverty and hunger are here 
opposed to wealth and fulness, just as 
dominion and power, in the preceding 
context, were contrasted with lowliness 
of birth and condition. With good 
things. A general expression embracing 
all sorts of food palatable and nutri- 
tious. Stripped of its imagery, it de- 
notes all kinds of spiritual blessings, 
which impart sustenance to the soul. 
The rich, i. e. such as do not feel their 



with good things, and the rich he 
hath sent empty away. 

54 He hath holpen his servant 
Israel, d in remembrance of his 
mercy ; 

55 e As he spake to our fathers, 



d Ps. 98 : 



132 



Je. 31 : 3, 20. 
11; Ko.ll:S 



<?Ge.l7:19; Ps. 
I : Ga. 3 : 16. 



need of spiritual blessings. See 6 : 
24 ; Rev. 3 : 17, 18. He hath sent 
empty away. The verb has the idea of 
peremptory dismissal from one's pres- 
ence. These persons are supposed to 
stand in the divine presence to receive 
their allotment of blessings, but are 
sent away empty-handed, without any 
tokens of God's favor. A fine illustra- 
tion of the sentiment of this verse is 
found in the parable of the Pharisee 
and Publican, the former of whom, 
elated with pride in view of his good 
works, being sent away empty ; the lat- 
ter, penitent and broken-hearted in view 
of his sins, being dismissed from the di- 
vine presence," filled with good things." 
54. The language of praise and grate- 
ful remembrance of the divine inter- 
position in behalf of the poor and 
humble, now assumes a more compre- 
hensive and general form. Hath holpen. 
An old English form for hath helped or 
aided. Israel had often been helped in 
the time of extremity, and this would 
be preeminently so in the Messianic 
times, which were now at hand. We 
must not confine Mary's words so 
strictly to the past history of God's 
dealings with his people, as to prohibit 
their application to the greater blessings 
which were in store for them, and the 
dispensation which was now to be 
ushered in. The low formalism and 
spiritual degradation of the nation, 
rendered the deliverance, promised 
under the Messiah's reign, most urgent 
and needful. By Israel we are to un- 
derstand God's covenant people, but not 
in so restricted a sense, as to exclude 
those who are the spiritual descendants 
of Abraham (Gal. 3:7). In Christ, ac- 
cording to promise, all the families of 
the earth were to be blessed (Gen. 12 : 



B. C. 1.] 



CHAPTER I. 



21 



to Abraham, and to his seed, 
forever. 

56 And Mary abode with her 
about three months, and returned 
to her own house. 

57 Now Elisabeth's full time 
came that she should be deliv- 
ered ; and she brought forth a son. 

58 And her neighbors and her 

3 ; 22 : 18). In remembrance of his 
mercy, i. e. that he might show himself 
mindful of the mercy promised to 
Israel (see v. 72). This stands as the 
reason for the deliverance previously 
referred to. 

55. As he spake to our fathers is a 
parenthesis, the following words to 
Abraham, and to his seed forever, belong- 
ing to the words in remembrance of 
his mercy. The parenthesis is inserted 
to give prominence to the idea, that 
God's covenant of mercy was not only 
made with the patriarchs, but declared 
to them in words of the strongest im- 
port, and confirmed by an oath. See 
Gen. 22 : 16-18 ; Mich. 7 : 20. The 
closing words forever, are to be joined 
in sense with his seed, being equivalent 
to throughout all generations, as Dodd- 
ridge happily paraphrases it. Compare 
with this verse Ps. 93 : 3. "This in- 
spired composition is undoubtedly 
rhythmical and admits of the ordinary 
arrangement of Hebrew poetry, the 
parallelisms being, in various portions, 
very regular and obvious, vs. 47, 52, 
53. It is not necessary to suppose that 
it was uttered in the precise form in 
which it appears, though there is no 
reason to doubt that Mary herself gave 
it that form, as better adapted for her 
own remembrance, meditation, and use 
in future seasons of thankful adoration, 
especially after the birth and during 
the infancy of the divine Son." Webster 
and Wilkinson. 

56. Her own house. If, as we sup- 
pose, the events referred to in Matt. 
1 : 18-24 took place after her return 
to Nazareth, the house here spoken of 
must have been her own, as she was 
yet unmarried. 



cousins heard how the Lord had 
shewed great mercy upon her; 
and 7 they rejoiced with her. 

59 And it came to pass, that 
9 on the eighth day they came to 
circumcise the child ; and they 
called him Zacharias, after the 
name of his father. 

/ V. 14. g Ge. 17: 12 ; Le. 12 : 3. 



57. The birth of John, which took 
place shortly after Mary's departure, 
called forth the congratulations of the 
neighbors and kinsfolk of Zacharias. 
This may account in part for the fact 
that Mary left before the event, wish- 
ing to avoid, as she must have done, 
the excitement of the occasion, and the 
observation of such an assemblage. 

58. Tier cousins, i. e. her kinsfolk and 
relations. Showed great mercy upon her 
(literally with her, i. e. in her case). 
The idea of great is contained in the 
verb, which imparts to the original 
greater force than is found in our com- 
mon translation. Had magnified his 
mercy would have been the better 
rendering. Rejoiced with her, i. e. at 
her good fortune. 

59. On the eighth day (from the birth 
of the child inclusive), which was the 
day, in the patriarchal and Mosaic law 
(see Gen. 17 : 12 ; Levit. 12 : 3), for the 
circumcision of the male offspring. On 
that occasion a name was given to the 
child, although in some instances it was 
named at its birth. They came. The 
subject of the verb is implied in the 
original, but must be understood of 
the relatives and friends of the family. 
They called him; literally, they were 
going to call him, such being the force 
of the tense in the original. Zacharias, 
after, &c. The usual habit of passing 
by the name of the father for that of 
some more remote ancestor, was de- 
parted from on this occasion, either in 
consequence of the singularity of the 
event, or, as Bengel thinks, because 
Zacharias had no other son. 

60,61. His mother answered, &c. She 
had doubtless been informed by Zacha- 
rias of his divinely appointed name 



22 



LUKE. 



[B. C. 1 



60 And his mother answered 
and said, ^Not so; but he shall 
be called John. 

61 And they said unto her, 
There is none of thy kindred that 
is called by this name. 

62 And they made signs to his 
father, how he would have him 
called. 



(see v. 13), or perhaps she herself had 
enjoyed a direct revelation from God 
(see v. 41). It is no valid objection to 
the former view, which Bengel makes, 
that if she had been informed by Zach- 
arias, there would have been no need 
of appealing to him, for there was no 
other way in which their incredulity, as 
to what Elisabeth had said, would more 
naturally have manifested itself. Not 
so; literally, no, a decided negative, 
implying the determined zeal, with 
which these friends pressed the nam- 
ing of the child after his father. The 
sad condition of Zacharias, deprived of 
both speech and hearing, doubtless ap- 
pealed to their sympathies, and they 
took this method of testifying their 
love and respect for him, by insisting 
that the son of his old age should re- 
ceive his name. There is none of thy 
kindred, &c. The custom of naming 
children after some one of their rela- 
tions or progenitors, was so universal, 
that it was pressed by them as a valid 
objection to the name John, that no 
one of the whole relationship bore the 
name. 

62. Surprised at the persistency of 
Elisabeth in adhering to this name, they 
determine to refer the matter to Zacha- 
rias. . They made signs ; literally, they 
nodded, or winked with the eye. The 
more general sense is demanded here 
of some sign made by the hand or head. 
So Bloomfield : " they intimated by 
becks and signs." This passage shows 
most clearly that Zacharias was deaf as 
well as dumb. Bengel, however, finds 
no evidence of this here, but refers it 
to the more natural way of communi- 
cating with a dumb man by signs than 
by words. Hoio he would have him call- 



63 And he asked for a writing- 
table, and wrote, saying, l His 
name is John. And they mar- 
velled all. 

64 k And his mouth was opened 
immediately, and his tongue 
loosed, and he spake, and praised 
God. 



V. 13. 



V. 13. h V. 20. 



ed; more literally, as to this (viz.), what 
name he wished him to be called. They 
put their question in such a shape as 
to demand a definite reply. 

63. He asked by signs. Writing 
table. The word literally signifies a 
small table or tablet. It was made of 
light wood, besmeared with wax or 
whiting, upon which they wrote with 
an instrument called a style, sharp at 
one end and broad and smooth at the 
other, so that when necessary the let- 
ters might be effaced, and the wax 
smoothed down. He wrote, saying. A 
Hebraism for he wrote the words. . See 
2 Kings 10: 1, 7. His name is John, 
not shall be John, as if he had not yet 
been named. They marvelled all. This 
confirms the view that Zacharias was 
deaf as well as dumb, for had he heard 
their previous conversation, there would 
have been nothing strange in this coin- 
cidence with the name given by his 
wife. 

6-4. His mouth was opened immedi- 
ately. This was in accordance with the 
prediction of the angel (v. 20). The 
word tongue is to be referred gram- 
matically to the verb was opened. There 
is nothing harsh or unusual in this con- 
struction. Not to say that it was quite 
common with ancient writers to join in 
the same construction two or more 
words, of which but one could properly 
agree with the verb, in the present in- 
stance, was opened may be taken in the 
general sense had povjer to articulate, 
which might be referred to the tongue, 
the principal organ of speech, as well 
as to the mouth, in which the words 
were formed. Our translators avoid- 
ed this circumlocutory signification, by 
supplying the verb loosed. He spake 



B. C. 1.] 



CHAPTER I. 



23 



65 And fear came on all that 
dwelt round about them : and 
all these sayings were noised 
abroad throughout all the 'hill- 
country of Judea. 

66 And all they that heard 
them, "'laid them up in their 
hearts, saying, What manner of 

l T. 39. mCL2: 19, 51. 



and praised God; literally, he spake 
praising God. The participle denotes 
the manner in which he employed the 
gift of speech so suddenly restored to 
him. He did not pause to address his 
friends or his wife, although he had 
not interchanged a word with them 
from the time he returned from Jeru- 
salem (v. 23), but he immediately broke 
forth into praises to God, which his 
tougue had long been waiting to utter. 

65. Fear refers here to religious awe. 
See 5 : 26 ; 7:16; 8 : 37. The circum- 
stances were well adapted to inspire 
deep reverential feelings. All that dwelt, 
&c. Reference is had to the immediate 
neighborhood, although the report of 
these strange events was doubtless 
spread throughout the whole hill-coun- 
try, and may have found its way even 
to Jerusalem. Sayings, according to 
Hebrew usage, is here put for things 
so strange as to be the subject of gen- 
eral conversation. Were noised abroad. 
"Were everywhere talked about." Web- 
ster and Wilkinson. 

66. Heard them, i. e. the events per- 
taining to the birth of John, included 
in the preceding narration. Laid them 
np in their hearts, i. e. pondered over 
them, and sought their import. Lay- 
ing refers here especially to the silent 
expression of thought within, the com- 
munings with their own hearts, although 
it does not preclude the idea of open 
conversation with one another in refer- 
ence to these strange events. What 
manner, &c. The literal translation is : 

Wiat then (i. e. in view of such won- 
drous events) will this child turn out to 
be ? What sort of a personage may we 
expect him to become ? This was the 
point to which their inward musings 



child shall this be ! And " the 
hand of the Lord was with 
him. 

67 And his father Zaeharias 
"was filled with the Holy Ghost, 
and prophesied, saying, 

68 p Blessed be the Lord God 

n Ge. 39 : 2 ; Ps. SO : IT ; & S9 : 21 ; Ac. 11 : 
21. o Jo. 2: 28. p 1 Ki. 1 : 4S: Ps. 41 : 
13 ; & 72: 18; & 106 : 4a 

were directed. They did not ponder so 
much with idle curiosity and specula- 
tion upon the events which had taken 
place, as upon the future destiny of the 
child, whose birth had been marked 
with such manifest tokens of the divine 
favor. The hand (i. e. the blessing and 
protection) of the Lord teas with him. 
This is added by the evangelist, as 
Olshausen remarks, by anticipation, in 
order to intimate that men's expecta- 
tions were realized. A similar senti- 
j ment is found in Judg. 13 : 25. These 
'- words preserve the narrative from a 
harsh break between vs. 66 and 67. 
I KuinoeFs idea that these are the words 
j of the wondering and reflecting people, 
| is forced and unnatural. 

67. Zaeharias is now filled with the 
i Holy Ghost, and prophesies in exalted 
: strains, blessing God for thus visiting 

his people with salvation. The whole 
[ song is Messianic, being referable to 
John only in v. 76, as the Forerunner 
of Christ. The structure takes the 
form of Hebrew poetry, and abounds 
in Hebrew idioms. Prophesied, i. e. 
spake under divine influence upon mat- 
ters of a religious nature. It will be 
seen that, intermingled with praises and 
pious ejaculations, Zaeharias uttered 
several predictions. Afford remarks 
that this hymn of thanksgiving, besides 
its own immediate interest to every 
Christian, serves to show to us the ex- 
act religious view under which John 
was educated by his father. 

68. God of Israel. See X. on v. 16. 
Hath visited in mercy. That a visit of 
judgment is not referred to, is evident 
from the following verb, hath redeemed 
(literally, hath effected redemption. See 
N. on Matt. 20 : 28), showing the object 



24 



LUKE. 



[B. C. 1. 



of Israel; for ? he hath visited 
and redeemed his people, 

69 r And hath raised up an 
horn of salvation for us, in the 
house of his servant David : 

70 * As he spake by the mouth 

q Ex. 3:16; & 4: 31; Ps. 111:9; ch.7:16. 
r Ps. 132 : 17. s Je. 23: 5, 6 ; & 30 : 10 ; Da. 
9:24; Ac. 3:21; Eo. 1:2. 

and design of this visitation. As Zacha- 
rias, like Mary, spake under the influ- 
ence of the Spirit, we must take the 
redemption here spoken of, in its high 
evangelical sense, not however claim- 
ing thereby for Zacharias himself high- 
er views of the nature of the Messiah's 
kingdom, than was entertained by other 
eminent saints of his time. The idea 
of a temporal Deliverer was prominent 
in their thoughts. But we cannot doubt 
that they were oftentimes elevated by 
faith to such heights of spiritual vision, 
as to be able to discern much of the 
true nature and glory of the kingdom 
for which they were anxiously waiting. 
His people refers primarily to the Jews, 
and then to all the spiritual seed of 
Abraham. See N. on v. 54. 

69. An horn of salvation. As the 
horn was an emblem of strength and 
defence (see Ps. 75 : 10 ; 89 : IV ; Amos 
6; 13; Jer. 48: 25; Ezek. 29: 21), 
these words are here put for strong or 
mighty Saviour, the abstract for the 
concrete. The expression seems to 
have been quoted from 2 Sam. 22 : 3. 
Some find an allusion in the word horn 
to the horns of the altar, to which crim- 
inals fled for refuge (1 Kings 1 : 50; 2 : 
28). But such a sense would be very 
unsuitable here, and is not the one sym- 
bolized by horn, in its general scriptu- 
ral usage. In the house, &c. It was 
from the family of David, that this pow- 
erful and promised Deliverer was to 
spring. See Acts 15 : 16. 

70. As he spake, &c. The burden 
of prophecy had been the future Mes- 
siah. Kings, prophets and holy men, 
had greatly desired to see his day (Matt. 
13 : 17 ; Luke 10 : 24). Zacharias al- 
ludes to these predictions, as now about 
to have their fulfilment. Bengel says 



of his holy prophets, which have 
been since the world began : 

71 That we should be saved 
from our enemies, and from the 
hand of all that hate us ; 

72 'To perform the 



*Le. 



42; Ps. 98:3; & 105: 8, 9: 
45; Ez. 16:60; v. 54 



mercy 

&106: 



that he begins where Mary left off in v. 
55. By the mouth. " Holy men spake 
as they were moved by the Holy 
Ghost." 2 Pet. 1:21. Holy prophets. 
There was not one of the prophets 
whom God made use of to reveal his 
ways to men, of whom the epithet holy 
might not be properly used, so far as 
the term is applicable to frail and erring 
man. Balaam against his will was 
forced to bless Israel (Numb. 23 : 8-10, 
19-24; 24: 3-9), and utter a remarka- 
ble Messianic prediction (Numb. 24 : 
17) ; but not being voluntary in the act, 
and besides being a very bad man (2 
Pet. 2 : 15, 16), he has no claim what- 
ever to be numbered among the holy 
prophets of the Lord. Which have been, 
&c. The whole line and succession ofj 
prophets is here referred to. The pro- 
phetic eye of all these holy men was di- 
rected to the times of the Messiah. 
Since the world began is equivalent to 
from the most ancient times, which some 
refer to the prophetic promise made to 
Abraham (Gen. 12 ; 3 ; 22 : 18), and re- 
newed to Isaac (Gen. 26 : 4), and to Ja- 
cob (Gen. 28: 14). It is better, however, 
to refer it to the first great Messianic 
prediction made in Eden (Gen. 3 : 15), 
the fountain-head of the stream of 
prophecy, which flowed down the ages, 
in an ever widening and deepening 
channel. 

71. Tliat we should be saved, &c. 
Literally, (and he hath raised up) salva- 
tion (i. e. the means of salvation) from 
our enemies, the construction being 
continued from v. 69, the intermediate 
verse being parenthetic. Enemies, not 
political but spiritual. Here was the 
great error of the Jewish people in re- 
lation to the Messiah. They regarded 
his mission as political and not spirit- 



B. C. 1.] 



CHAPTER I. 



25 



promised to our fathers, and to 
remember his holy covenant ; 

73 " The oath which he sware 
to our father Abraham, 

74 That he would grant unto 
us, that we, being delivered out 



u Ge. 12:3; 



&17: 4; & 22: 
13, 17. 



16,17; He. 6: 



ual. Such, however, was not the mean- 
ing of Zacharias, speaking as he did 
under the influence of the Holy Ghost. 
And from the hand, &c. A continua- 
tion of the preceding sentiment, accord- 
ing to the laws of poetic parallelism. 

72, 73. To perforin the mercy, &c. 
This is to be referred in construction to 
v. 69, showing the object or purpose of 
God in raising up this mighty Deliverer. 
The word promised in our common ver- 
sion is unnecessarily supplied, the 
phrase, to perform mercy to (i. e. to- 
wards or in behalf of) our fathers, being 
the same as to show mercy, &c. The 
next clause, according to the structure 
of Hebrew poetry, carries out the same 
general sentiment, the verb to remem- 
ber including also the sense of fulfill- 
ing or executing. His holy covenant 
is explained in the following verse, 
which is put with it in explanatory 
apposition. The oath (i. e. even the 
oath) is grammatically dependent on 
the verb to remember, although in the 
original it is put in the same case as 
the relative which. This is not an un- 
meaning construction, but serves to 
connect oath more emphatically and 
indissolubly with the relative clause, in 
the sense of the very oath which he 
sware, &c. This was the ground and 
foundation of all the promises made by 
God to his chosen people, and deserved 
a distinct and emphatic reference in 
this song of praise. 

74. _ That he would grant, &c. The 
verb is grammatically connected with 
to perform, the structure of the origi- 
nal, which cannot be well transferred 
into English without circumlocution, 
denoting in what the action of that 
verb consisted : to perform mercy in the 
granting unto us, &c. If this view 
Vol. II.— 2 



of the hand of our enemies, might 
" serve him without fear, 

75 '■> In holiness and righteous- 
ness before him, all the days of 
our life. 

76 And thou, child, shalt be 

Eo. 6 : IS, 22 ; He. 9 : 14. y Je. 32 : 39, 40 ; 
Ep.4:24; 2 Th. 2:13; 2Ti.l:9; Tit.2:12; 
1:15; 2Pe. 1:4. 



Ep. 
1P( 



seems inadmissible to any, I would sug- 
gest the connection of it with v. 71, as 
showing that not only deliverance from 
their enemies was now to be effected, 
but that the true service and fear of 
God would also result from the advent 
of the Messiah. Some expositors give 
to this clause the idea of purpose. 
Others think that it serves to denote 
the tenor or purport of the oath made 
to Abraham. This seems to have been 
the view of the translators in our com- 
mon version. Him, the Lord God of 
Israel. Being delivered out of the hand ; 
literally, being drawn out of the hand 
(i. e. power of). The idea is one of ex- 
trication from the midst of peril and 
trouble. Without fear or molestation 
in the exercise of religious duties. Al- 
ford refers to the prohibition of the 
Jewish worship by Antiochus Epipha- 
nes, and by the Romans, as being most 
calamitous to the people. 

75. In holiness and righteousness. 
These words have here no great differ- 
ence in signification, but are employed 

I to give fulness to the expression. The 
former refers more especially to con- 
formity with the divine law, the latter 
to the fulfilment of human laws and 
duties. These words show, beyond all 
question, that Zacharias in v. 74 referred 
to deliverance from sin, or, as Webster 
and Wilkinson interpret it, justif cation 
from sin. The result was to be a state 
of holiness or sanctification, in which 
God's people would continue to the end 
of life. The words of life are generally 
regarded as spurious, the genuine text 
being all our days, which denotes sim- 
ply the idea of perpetuity. 

76. Zacharias now pauses in his glow- 
ing rehearsal of the benefits to accrue 
from the reign of Messiah, and ad- 



26 



LUKE. 



[B. C. 1. 



called the prophet of the Highest, 
for z thou shalt go before the face 
of the Lord to prepare his ways 5 
77 To give knowledge of salva- 
s Is. 40:3; Mal.3:l;&4:5; Mat. 11:10: 



v.17. 



dresses the child in language of great 
beauty and spiritual richness. Instead 
however of dwelling on his future gifts 
and eminent success as a reformer, he 
thinks of him only as the prophet and 
forerunner of this Personage, of whose 
glorious mission he has just been speak- 
ing. A clear spiritual view of Christ 
causes all things else to sink into com- 
parative insignificance. Shalt be called. 
See N". on v. 32. The prophet of the 
Highest. Olshausen contrasts this with 
Son of the Highest in v. 32. The word 
prophet is often used in the New Tes- 
tament, of religious teachers, or such 
as make known to men the ways of 
God. For thou shalt go before (see v. 
17), &c. denotes the reason why John 
was to be called the prophet of the 
Highest. He w r as to precede and pre- 
pare the way for the son of the High- 
est (v. 32). 

7 7. To give knowledge of salvation, 
i. e. to teach the people the true method 
of salvation through repentance and 
reformation of life (see Matt. 3 : 2), 
which alone would secure the remission 
of their sins. This was the essential 
and crowning feature of the Messianic 
dispensation. Salvation was made ac- 
cessible through faith and repentance, 
not by the observance of legal forms 
and ceremonies, as under the Mosaic 
dispensation. Some expositors con- 
struct by or in the remission of their 
sins wdth salvation, as denoting its only 
and true ground. But salvation is not 
so much the subject of thought here, as 
the knowledge of the way of salvation 
through the remission of sin. 

78. The salvation here referred to 
was to be wholly gratuitous. It was 
tendered to the race through the tender 
mercy of God, without any goodness 
either existing or foreseen in those to 
whom it was offered. Such clear and 
comprehensive views of the scheme of 
salvation, show that Zacharias was in- 



tion unto his people, a by the 
remission of their sins, 

78 Through the tender mercy 
of our God ; whereby the day- 

a Ma. 1:4; cli. 3: 3. 



spired of the Holy Ghost. It is doubtful 
whether the most pious and enlightened 
of the Jews, had ever fully attained to 
this idea of gratuitous justification from 
sin through the promised Messiah, un- 
less, like Zacharias, they were specially 
instructed by divine illumination. Ben- 
gel constructs through the tender mercy 
of our God, with remission instead of 
salvation. This does not affect, how- 
ever, the general sense, since remission 
of sin is included in salvation, the 
knowledge of which was to be first 
made known by John. The word 
rendered tender mercy literally signifies 
the inwards, bowels, which were suppos- 
ed by the ancients to be the seat of 
compassion, mercy, and love. It is a 
word of strong import, as when we 
speak of one's bowels yearning over a 
beloved son. Whereby refers to the 
tender mercy of God, and introduces 
the result of this merciful and gracious 
provision. I) ay spring ; literally, the 
rising, as of a heavenly body, and 
hence figuratively, the dayspring or 
dawn applied to the Messiah, who was 
to be the Light of the world. See Isa. 
9 : 2 ; 49 : 6 ; 60 : 1-3. That it is not 
here to be referred to John the Baptist, 
is evident from the following context. 
The words from on high are very signi- 
ficant. The heavenly bodies rise from 
the depths of the horizon, but this 
spiritual dayspring is revealed from on 
high, as it were from a distant and 
glorious system, and descending to our 
view from the very zenith of the 
heavens. Compare 24 : 49, where the 
same expression from on high, is em- 
ployed of the descent and outpouring 
of the Holy Spirit on the day of Pente- 
cost. So also to on high (Eph. 4 : 8) 
quoted from Ps. 68 : 19. The LXX. 
translate the Hebrew of Ps. 18 : 17 ; 
144 :'7, by the same Greek words here 
rendered from on high, all which show 
conclusively that, stripped of its high 



B. C. 1.] 



CHAPTER II. 



27 



spring from on high hath visited 
us, 

79 b To give light to them that 
sit in darkness and in the shadow 
of death, to guide our feet into 
the way of peace. 

80 And c the child grew, and 

o Is.9:2; &42:7; &49:9; Mat.4:16; Ac. 
26:18. c Ch. 2:40. 

poetic imagery, its true signification is 
from heaven or from God. The con- 
struction of the words from on high 
with the verb to give light, does not 
change the sense or remove the diffi- 
culty alluded to, for how can a heaven- 
ly body shine from on high, unless its 
own position be in mid heaven ; and if 
so, how can it be strictly a rising lumi- 
nary ? The phrase hath visited us con- 
forms to the personage represented by 
the dayspring. Had the figurative 
language been kept up, it would have 
been hath risen upon or appeared to us. 
On the use of the word hath visited, see 
N. on v. 68. 

*79. The reason for the appearance of 
this heavenly luminary is given in this 
verse. To give light, i. e. to illuminate. 
This shows that the word rendered dag- 
spring, is not to be translated, as some 
critics suggest, shoot or budding branch, 
which would give a very harsh and mix- 
ed metaphor. To them that sit, &c. 
See Isa. 9:1; Matt. 4:16. Darkness 
and death are often found united, as 
are also their opposites, light and life. 
To guide our feet belongs to the words 
to give light, as the result or conse- 
quence of this divine illumination. In 
the wag ; more literally, into the wag. 
This implies that men through dis- 
obedience to the divine law are estrang- 
ed from the path of peace and safety, 
and it was to bring back their footsteps 
to the way of life, that Jesus the Guide 
and Illuminator came into this world of 
sin and death. Wag of peace is a fig- 
urative expression, denoting that walk 
of life and general conduct, which se- 
cures inward peace and ultimate salva- 
tion. These words close the hymn or 
ascription of praise, which was uttered 
by Zacharias on this occasion. How 



waxed strong in spirit, and d was 
in the deserts till the day of his 
shewing unto Israel. 

CHAPTER II. 

AND it came to pass in those 
days, that there went out a 

d Mat. 3:1; .fell: 7. 



far his own mind was enlightened to 
discern the full import of these words 
prompted of the Spirit, we do not know. 
We may hope, however, that, like Sim- 
eon and Anna, and others who were 
waiting for the redemption of Israel, he 
had views far in advance of his country- 
men, respecting the true nature of the 
Messiah's reign, although imperfect in 
comparison with those which we have 
gained through the Gospel of Christ. 

80. Compare Ttfith this statement of 
the early character and spiritual train- 
ing of John, vs. 40, 52 of the next 
chapter, which speaks of the early 
childhood of Jesus. In spirit, i. e. in 
mental and spiritual attainments, as op- 
posed to physical growth, referred to 
in the preceding verb. In the deserts. 
He spent much time in solitary retire- 
ment, and no place was more suitable 
for this than the desert, which was 
near at hand. These seasons of retire- 
ment are to be dated from the time, 
when his body had become capable of 
the endurance of abstemious habits. 
Until the dag, &c. This was the time 
referred to in Matt. 3:1; Luke 3 : 2. 
His shewing refers to his public minis- 
trations, when he assumed the character 
of a public teacher. 

CHAPTER II. 

1-1. The Birth op Jesus. Bethle- 
hem. This portion of Luke is to be 
read after Matt. 1 : 18-25. 

1. In those dags, i. e. in the times re- 
ferred to in the preceding chapter, ex- 
clusive of the last verse, which pertains 
to the history of John's childhood, 
youth, and training for his office of re- 
former. Went out, i. e. was issued or 
promulgated. A decree. An edict or 
ordinance. Cesar Augustus. This was 



28 



LUKE. 



[B. C. 1. 



decree from Cesar Augustus, that 
all the world should be taxed. 
2 {^ And this taxing was first 
a Ac. 5:37. 

Octavianus, the nephew of Julius Cesar, 
upon whom, on his accession to power, 
had been conferred by the Roman sen- 
ate the surname Augustus. He died 
A. D. 14, at the age of seventy-six. 
The title Cesar was assumed by him 
and by his successors, until Domitian, 
who was the last emperor to whose 
name it was attached. All the world. 
Some refer this to the whole Roman 
empire, but as no historian speaks, in 
definite and certain terms, of a census 
or enrollment of the whole empire at 
this time, I accord with the most judi- 
cious commentators, in referring it to 
the land of Judea. If a general census 
had been intended, it is rather strange 
that Luke should have identified it to 
Theophilus, by saying that it took 
place in the time when Cyrenius was 
governor of Syria, an event of no great 
importance to a citizen of Rome, or 
even of Greece, or proconsular Asia. 
That the phrase the whole world (liter- 
ally, the inhabited world), is sometimes 
used of Judea only, appears clearly 
from Acts 11 : 28, if not from Luke 
4 : 5. There is no grammatical diffi- 
culty in the way of its restricted use, 
as the whole is often put by synecdoche 
for the part. If, however, the passage 
cited from Suidas by Greswell, be re- 
ferred not to the city of Rome only, 
but to the whole empire, then we shall 
be obliged to take this expression in its 
more usual and enlarged sense. It will 
probably be never satisfactorily deter- 
mined, whether this was a general en- 
rollment of the whole empire, or con- 
fined to the land of Judea. Should he 
taxed, i. e. enrolled. A census or en- 
rollment of this sort, sometimes em- 
braced only the person, and at other 
times both person and property. Rob- 
inson refers this to only an enumera- 
tion of persons. 

2. This taxing (i. e. enrollment) was 
first made, &c. A difficulty arises here 
in harmonizing the birth of Jesus 



made when Cyrenius was govern- 
or of Syria.) 

3 And all went to be taxed, 
every one into his own city. 

Christ, which was at least eight or ten 
years before Quirinus or Cyrenius was 
governor of Syria, with what is here 
stated, that this enrollment took place 
in the time of this governor. Without 
entering into a long discussion of this 
subject, which the brevity of these 
Notes will not allow, it will suffice to 
mention the two methods of solution 
which seem the best founded. The one 
is to take the word rendered first in the 
sense of before, and then to translate, 
this enrollment took place before (that 
better known one when) Cyrenius was 
governor of Syria. But this seems 
forced and unnatural, and demands too 
much of the parenthesis. The second 
solution, therefore, seems preferable, 
which supposes some event actually re- 
ferred to, by which the time of Christ's 
birth might be specifically and unmis- 
takably designated, and seeks an ex- 
planation which does not run counter 
to this fact. Those who start with this 
view, explain the difficulty by supposing 
that Cyrenius was associated, at this 
time, as governor with Sentius Saturni- 
nus, under whose presidency of Syria 
our Saviour was born. This agrees well 
with the form of expression in Luke, 
and requires no parenthetic explana- 
tion, as does the former mode of solu- 
tion, to fill out the sense. It may be 
remarked here, that Judea belonged to 
the presidency of Syria. 

3. All the inhabitants of Judea. 
Every one into his own city. In the car- 
rying out of the edict, the Jews were 
left to their own peculiar customs and 
usages. As Joseph belonged to the 
family of David of the tribe of Judah, 
his city was Bethlehem, to which, we 
are told here, he went up for the pur- 
pose of being enrolled. Probably the 
only reason for this reference to the 
decree of Augustus, was to show how 
it was that Joseph, living in Galilee, 
should have been with his wife, at the 
time of her delivery, in Bethlehem. 



A.D. 1.] 



CHAPTER II. 



29 



4 And Joseph also went up 
from Galilee, out of the city of 
Nazareth, into Judea, unto 6 the 
city of David, which is called 
Bethlehem, ("because he was of 
the house and lineage of David,) 

5 To be taxed with Mary d his 
espoused wife, being great with 
child. 

o ISa. 16:1, 4; John 7: 42. 
c Mat. 1:16; ch. 1:27. 

4. Went up, as from an inferior prov- 
ince or city, to one greater or of more 
political importance. Nazareth. See 
X. on Matt. 2 : 23. Bethlehem. See 
N. on Matt. 2 : 1. House and lineage. 
These words refer properly, the former, 
to the household, the latter, to the fam- 
ily in a more general sense. Hardly is 
any distinction, however, to be sought 
for here, the words being designed to 
give full and emphatic expression to 
Joseph's real descent from David. 
There is no occasion for employing the 
sign of parenthesis in this verse, the 
clause denoting the reason why Joseph 
went up to Bethlehem. 

5. To be taxed; literally, to enroll 
himself, i. e. to give in his name for 
enrollment. With Mary, kc. These 
words are not to be joined in sense 
with to be taxed, but simply denote ac- 
companiment. Some think that Mary 
went up with Joseph because she was 
an heiress, otherwise women were not 
registered. But this was a mere en- 
rollment, having relation to the males 
only, and it is not at all likely, in view 
of what is related in v. 7, and from 
other circumstances, that Mary had an 
inheritance. A reason why she accom- 
panied her husband is to be found rath- 
er in her condition, which would not 
justify his leaving her behind. What 
is said about her being his espoused 
wife, does not militate against Matt. 
1 : 25, but refers rather to the fact, that 
they did not enter upon the full rela- 
tions and duties of man and wife, until 
after the birth of Jesus. 

6. While they were there, i. e. in 
Bethlehem. How long they had been 



6 And so it was, that while 
they were there, the days were 
accomplished that she should be 
delivered. 

7 And e she brought forth her 
first-born son, and wrapped him 
in swaddling-clothes, and laid him 
in a manger; because there was 
no room for them in the inn. 

d Mat. 1 : IS ; ch. 1 : 27. 
e Mat. 1 : 25. 



there before Mary's delivery, we are not 
informed ; but from the circumstance 
that they had yet found no room in the 
inn, but were occupying a temporary 
lodging-place, we may conjecture that 
a short time only elapsed between their 
arrival and the event above alluded to. 
We see from this brief recital, how 
Mary, by the providence of God, was 
led to Bethlehem, so that in accordance 
with prophecy the Messiah might be 
born there. Bengel thinks it doubtful 
whether Mary was herself acquainted 
with the prophecy relating to the birth- 
place of the Messiah. 

7. First-born son. See N. on Matt. 
1 : 25. In a manger. This implies very 
clearly that their lodging-place was a 
stable or outhouse, where animals were 
housed and fed. Bloomfield maintains 
that the word translated manger, was 
not a crib where animals were fed, but 
a covered hovel or shed, open on one 
side, like those found around our farm- 
yards, which, in a climate like that of 
Judea, would be no bad shelter for the 
houseless. But I see no good reason 
for referring it to other than a manger 
or feeding-trough. Webster and Wil- 
kinson say that "the khan or inn was 
built in the form of a quadrangle with 
an open court, where travellers could 
stop without payment. At the back 
of the apartments were stables. The 
pkatne (or manger) was the bench, to- 
wards which the horses' heads were 
tied, on which their food could rest." 
In the crowded state of the inn, it 
would be very natural for those whose 
means were too slender to permit their 
obtaining a better resting-place, to find 



30 



LUKE. 



[A. D. 1. 



8 And there were in the same 
country shepherds abiding in the 



a temporary lodgment in the stables 
and outhouses. In one of these were 
Joseph and Mary at the time of her 
delivery, and for want of a better place, 
the new-born infant was laid in one of 
the troughs out of which the horses 
were accustomed to feed. This is the 
simple and natural sense lying upon 
the face of the passage. No credit is 
to be attached to the tradition men- 
tioned by Justin Martyr and others, 
and adopted by Olshausen, that our 
Lord was born in a cave. Because 
there was no room, &c. This was occa- 
sioned by the numbers who had come 
to Bethlehem from different parts of 
the land to be enrolled. Bengel quaint- 
ly remarks, that now also a place for 
Christ in inns is rarely found. 

8-20. An Angel appears unto the 
Shepherds. Near Bethlehem. 

8. In the same country, i. e. in the 
region near Bethlehem. Abiding in 
the open field, whether in tents or in 
the open air is uncertain. The word 
rendered abiding, seems to refer to a 
lodging-place, and we can hardly avoid 
the conclusion, that near by the fold, 
were tempoi'ary tents for the conven- 
ience of the shepherds, whose duty it 
was to keep this nightly watch over 
their flocks. Exposure to the night- 
air, however, in that bland climate, was 
attended with no danger or inconven- 
ience, and we may suppose, therefore, 
that a large portion of their hours of 
watchful duty was passed in the open 
air, gazing at and admiring those starry 
heavens, which had inspired David in a 
former age with such exalted views of 
the Deity, and cori-esponding self-abase- 
ment. It may have been upon these 
same plains that the royal Psalmist, 
when a shepherd-boy, had taken charge 
of his father's flock, and penned the 
twenty-third psalm, and other pastoral 
and devotional lyrics. 

As it regards the time of the year 
when our Lord was born, Greswell, 
whom Alford follows, makes it highly 
probable that it was on the Jewish even- 



field, keeping watch over 
flock by night. 



their 



ing of the fifth of April, the tenth of 
the Jewish Nisan, on which day of 
April, and the fourteenth of Nisan, he 
suffered 83 years after. At this time 
there w 7 ould be abundance of pasturage 
in the fields. Dr. Kobinson, on the 
supposition that John entered upon his 
public ministry in the spring, and that 
Jesus came to his baptism six months 
later, at which time he w r as declared to 
be about 30 years of age (see 3 : 23), 
comes to the conclusion that John's 
birth was in the spring, and that of our 
Lord in the autumn. Lardner places 
the event between the middle of Au- 
gust and the middle of November. 
Archbishop Newcome, referring to this, 
takes the mean time, Oct. 1. Webster 
and Wilkinson think that our Lord was 
born not later in the year than Sep- 
tember. The sixth of January was cel- 
ebrated in the Eastern churches in the 
third and fourth centuries, as the festival 
of the birth and baptism of Jesus, while, 
according to Clemens Alexandrinus, the 
Alexandrian church assigned it to the 
20th of May. The Western churches, on 
the presumption that the angel appeared 
to Zacharias on the day of expiation 
(Sept. 25), when the high-priest burned 
incense, fixed upon the 25th of Decem- 
ber as the day of our Saviour's birth. To 
what can such widely conflicting views 
be attributed ? Most manifestly to the 
absence of all certain evidence, as to 
the precise time of our Lord's birth. 
Revelation is silent on this point. The 
tradition of the church is widely diverse 
and discrepant. There are no data 
upon which any calculations may be 
based, and hence every thing rests on 
mere conjecture. Keeping watch over ; 
literally, keeping the watches of the night 
(i. e. the night-watches) over their flocks. 
They took the service by turns. The 
sheep were not confined under a cov- 
ered fold by night, it being regarded 
more conducive to the excellence of 
the wool, to let them remain under the 
open sky, by* night as well as by day. 
Hence continued care and watchfulness 



A. D. 1.] 



CHAPTER II. 



31 



9 And lo, the angel of the 
Lord came upon them, and the 
glory of the Lord shone round 
about them ; f and they were sore 
afraid. 

10 And the angel said unto 
them, Fear not : for behold, I 

/Ch. 1:12. 



would be required against their expos- 
ure to robbers or wild beasts, or stray- 
ing away, and they were numbered at 
evening, and sometimes in the morning. 
See Gen. 24: 2; Jer. 33:13. The 
preposition rendered over, is here, by 
its construction, expressive of earnest 
and watchful care on the part of the 
shepherds for their flock. 

9. Came upon them, i. e. appeared 
suddenly to them. Compare 24 : 4 ; 
Acts 23": 11. Glory of the Lord. This 
is explained by some as merely a su- 
pernatural brightness, such as indicated 
the presence of a superior intelligence. 
Olshausen refers it to the radiant light, 
which is imagined as floating around all 
heavenly appearances. It is far better, 
however, to refer it to the splendor 
with which Jehovah is invested, called 
the Shechinah, and which, on this ex- 
traordinary occasion, attended the ap- 
pearance of the angel to these shep- 
herds. Bengel, who is fruitful in anal- 
ogies, comparisons, and resemblances, 
remarks upon this angelic visit, that in 
every humiliation of Christ, provision 
is made to render what is due to his di- 
vine glory. In this place, it is done by 
the heralding of an angel ; in his cir- 
cumcision, by his name Jesus ; in his 
purification, by the testimony of Sim- 
eon ; in his baptism, by the demurring 
of John (see Matt. 3 : 14) ; in his pas- 
sion, by various supernatural manifes- 
tations. Shone round about them. They 
were surrounded with its effulgence. 
They were sore afraid. See X. on Mark 
4 : 41. Similar to this was the fear 
with which the disciples beheld the 
bright cloud which overshadowed Je- 
sus and his heavenly visitors on the 
Mount of Transfiguration. See Matt. 
17: 6. 



bring you good tidings of great 
joy, 9 which shall be to all people. 
11 h For unto you is born this 
day, in the city of David, ' a Sa- 
viour, k which is Christ the Lord. 

pGe.l2:3; Mat.2S:19; Ma.l:15; vs.31, 
32 : ch. 24 : 47 ; Col. 1 : 23. h Is. 9 : 6. i Mat 
1:21. k Mat. 1.16; &16:16; ch. 1:43; 
Ac.2:36; &10:3G; Phi. 2: 11. 



10. / bring you ; more literally, / 
announce to you. The vcord joy is here 
to be taken for the cause of joy, the 
sentiment being: I announce to you 
glad tidings, which will be to you the 
occasion of great joy. Which (joy) 
shall be to all people ; literally, to all 
the people, reference being had prima- 
rily to the Jews, to whom the gospel 
was first preached. No such limitation 
is however found in the general ascrip- 
tion of praise in v. 14, where good ic'dl 
is proclaimed to all men. 

11. For unto you, &c. This denotes 
the ground of the preceding joyous an- 
nouncement. Unto you, i. e. for your 
benefit. The pronoun refers primarily 
to the shepherds, but includes also the 
whole human family, to whom the ad- 
vent of Jesus was an occasion of great 
joy. In the city is to be constructed 
with is born, the place as well as time 
being distinctly referred to. City of 
David (i. e. Bethlehem) was a Messianic 
expression, as the promised Deliverer 
was to be born in that town. See 
Micah 5:2; Matt. 2 : 5, 6. A Saviour. 
The time and place in which these 
words were spoken forbid the low and 
frigid sense, which some in these days 
would affix to them. Nothing short of 
the idea of a great Deliverer from the 
curse and condemnation of a violated 
law, meets the full demand of the pas- 
sage. Which is Christ the Lord. The 
Saviour thus gloriously revealed is de- 
clared to be Christ the Lord, words 
which in their connection are indicative 
of great power and glory. Alford 
avers that he sees no way of under- 
standing this word Lord, but as corre- 
sponding to the Hebrew Jehovah. The 
name Jesus is here omitted, because it 
was not given him in the usual form, 



32 



LUKE. 



[A. D. 1. 



12 And this shall be a sign 
unto you ; Ye shall find the babe 
wrapped in swaddling-clothes, ly- 
ing in a manger. 

13 'And suddenly there was 
with the angel a multitude of the 

l Ge. 28 : 12; & 32 : 1, 2; Ps. 103 : 20, 21 ; & 
148:2; Da.7:10; He. 1:14; Ee.5:ll. 



until the time of his circumcision 
(v. 21). 

12. A sign (literally, the sign) or 
token of the truth of the angelic mes- 
sage. No miraculous sign is here re- 
ferred to, although, as Olshausen re- 
marks, some stress is to be laid on the 
words, ye shall find, to which the words 
they found in v. 16, seem to correspond. 
This same expositor thinks that they 
were guided by a secret spiritual in- 
fluence to the right place, through the 
darkness of the night. It must be 
borne in mind, that the designation of 
the city of David, which they knew to 
be Bethlehem, as the place of the 
child's birth, gave them the general di- 
rection which they were to take. The 
babe. The absence of the article in the 
original, requires the translation a babe. 
The child when found was to be identi- 
fied by the swaddling-clothes in which 
it was wrapped, and the manger in 
which it was laid. The very annuncia- 
tion was a trial of their faith, for it 
conflicted with all their preconceived 
notions, that the Messiah should make 
his first appearance as a new-born and 
helpless infant in such lowly con- 
dition. 

13. No sooner had the angel uttered 
this wonderful message, than he was 
joined by a heavenly company, who 
united in one of the grandest and most 
remarkable anthems of praise to God, 
which human ears ever heard. Sud- 
denly there was, &c. They may have 
been present, although unseen to mor- 
tal vision, when the angel first appeared ; 
or, as Olshausen thinks, the angel may 
have been suddenly joined by this 
heavenly band. Whichever of these 
views is taken, their presence was both 
sudden and unexpected to the shep- 



heavenly host praising God, and 
saying, 

14 m Glory to God in the high- 
est, and on earth "peace, "good 
will toward men. 

m Ch. 19: 38; Ep. 1:6; & 3: 10, 21; Ee. 
5: 13. n Is. 5T : 19 ; ch. 1 : 79; Eo. 5: 1 ; 
Ep. 2:17; Col. 1 : 20. oJn. 3:16; Ep. 2: 
4,7; 2Th. 2:16; Uo.4:9, 10. 



herds. Heavenly host ; literally, heaven- 
ly army. The angels are frequently 
represented as an army. Dan. 4 : 35 ; 
Kev. 19 : 14; Ps. 103 : 21 ; 148 : 2. So 
we frequently find the expression Je- 
hovah of hosts. See Isa. 13 : 4; 22 : 
14 ; Mai. 1 : 14. Bengel remarks that 
here was an occasion, in which an army 
announced and praised peace. Saying, 
&c. The following words were uttered 
in song, whether in notes of unison, or 
in harmonic combination, is of course 
unknown to us. From what we know 
of Hebrew music and the structure of 
Hebrew poetry, we may conjecture the 
song to have been in unison and in 
responsive strains. The heavenly host 
had shouted for joy at the creation 
(Job 38 : 7), and had ministered at the 
giving of the law (Deut. 33:2; Acts 
1 : 58 ; Gal. 3:19), but never had they 
a more pleasing task to perform, than 
in shouting forth God's praises at the 
incarnation of his Son. 

14. Webster and Wilkinson say that 
this verse is as much a proclamation as 
a doxology. " The heavenly host take 
up the announcement of the angel (vs. 
10, 11), repeating it in substance, and 
confirming and stating it more distinct- 
ly as a message of glad tidings." Glory 
to God. Some critics supply is, others 
translate let there be glory, which is pref- 
erable. Alford includes both senses, 
there is and let there be glory. The 
phrase in the highest, is to be taken in 
the sense of highest heavens, where is 
the seat of God, and where dwell the 
most holy and exalted intelligences in 
the universe of being. See N. on Matt. 
6 : 9 ; 21 : 9. On earth is antithetic to 
the phrase highest heavens. The word 
peace corresponds to glory in the first 
member, and includes happiness in its 



A. D. 1.] 



CHAPTER II. 



33 



15 And it came to pass, as the 
angels were gone away from them 
into heaven, the shepherds said one 
to another, Let us now go even 
unto Bethlehem, and see this thing 

most enlarged and general sense. This 
use of the word, not in its restricted 
sense as opposed to war, but in a gene- 
ral sense as denoting every kind of 
good, is quite common in the New 
Testament. See X. on Matt. 10 : 13. 
Good icill (on the part of God) to men; 
literally, among men, the idea being 
one of universal participation and en- 
joyment. This clause illustrates and 
explains the preceding one, showing 
the divine and heavenly nature of the 
peace there referred to. In the ascrip- 
tions of praise, uttered by the multi- 
tude, when our Lord made his triumph- 
al entry into Jerusalem, the words 
peace in heaven and glory in the highest, 
are substituted for the form here used 
by the angels. This was natural and 
appropriate. The angels were rejoicing 
and praising God for his beneficence 
and love to men. They had come 
down to earth as the bearers of glad 
tidings. The effect of the Messiah's 
advent in promoting peace and happi- 
ness on earth, was prominent in their 
mind. But not so the multitude, who 
preceded and followed our Lord, as he 
descended the Mount of Olives to enter 
Jerusalem. Their thoughts were upon 
God, the bountiful Giver of these bless- 
ings, and they praised him for the peace 
in heaven or heavenly peace, which had 
been bestowed by him upon men. The 
angels praised God for the happiness 
which would result to men from the 
gift of his love. The multitude adored 
him as the source of the great bless- 
ings to result from the Messiah's 
reign. 

15. As soon as they had closed their 
anthem of praise, the angels disap- 
peared from mortal view. The shep- 
herds resolve to repair immediately to 
Bethlehem, to learn the truth of what 
had been so strangely made known to 
them. The shepherds ; literally, and the 
shepherds. The conjunction so con- 
Yol. II.— 2* 



which is come to pass, which the 
Lord hath made known unto us. 

16 And they came with haste, 
and found Mary and Joseph, and 
the babe lying in a manger. 



nects the action of the shepherds with 
that of the angels, as to denote imme- 
diate sequence ; when the angels were 
gone aicay — the shepherds also said, &c. 
The latter followed so closely upon the 
former, that the departure of the celes- 
tial visitants, and their mutual exhorta- 
tion to leave at once for Bethlehem, are 
represented as taking place well-nigh at 
the same time. In the original it is the 
men (viz.) the shepherds, the fulness of 
expression being designed to make em- 
phatic the distinction between the an- 
gels and the shepherds, and perhaps to 
designate that the shepherds stood as 
the representatives of men in their re- 
ception of these glad tidings. Let us 
now go. The original is full of life 
and energy : Come, let us at once go 
unto Bethlehem ; literally, even unto 
Bethlehem, the idea being expressive of 
a determination on their part to go to 
the very place designated by the angel, 
in order to make themselves fully ac- 
quainted with the thing spoken of. It 
would seem, from the form of expres- 
sion here made use of, that Bethlehem 
was not the place of their residence. 
See also v. 20. See this thing, i. e. 
attain full and accurate knowledge re- 
specting it. This was no manifestation 
of unbelief in the angelic message, but 
a natural desire to learn something fur- 
ther respecting it. They were also vir- 
tually directed by the angel (v. 12), to 
confirm their faith by an actual visit to 
the place where the child had been 
born. Thing; literally, word, i. e. the 
thing spoken of. WMeh is come to 
pass, i. e. which has taken place. Hath 
made known by the ministry of the 
angel. 

16. With haste (See N. on v. 15). 
This shows the alacrity with which they 
obeyed the angelic direction, and their 
unshaken confidence in what had been 
told them. And found, as it had been 
announced to them. A manger ■ literally, 



34 



LUKE. 



[A. D. 1. 



17 And when they had seen it, 
they made known abroad the say- 
ing which was told them concern- 
ing this child. 

18 And all they that heard it, 
wondered at those things which 
were told them by the shepherds. 

19 p But Mary kept all these 
things, and pondered them in her 
heart. 



p Ge. 37:11; ch. 1:66; 



51. 



the manger, i. e. the one spoken of in 
v. 12. 

1*7. Had seen it; literally, had seen. 
The pronoun it, supplied in our version, 
is too restrictive. Reference is had to 
all the circumstances connected with 
the child, spoken of in v. 12. Made 
known abroad, even before their de- 
parture (v. 20). This report was prob- 
ably confined to those pious persons, 
who, like Simeon and Anna, were wait- 
ing for the consolation of Israel. The 
saying, i. e. the thing spoken of, the 
matter or affair (see v. 15), which was 
told them by the angel. 

17. Wondered at, &c. The construc- 
tion of the original gives this shade of 
sense : they conversed with amazement 
concerning those things, &c. We are 
not told how many, if any of them, 
visited Mary, and obtained personal in- 
formation respecting the child. The 
lowness of our Lord's birth, doubtless 
from the very outset, caused many to 
hesitate in acknowledging him as the 
promised Messiah. Their wonder and 
curiosity were, however, strongly ex- 
cited by what had been told them re- 
specting him. 

19. But Mary, &c. The antithesis in- 
dicates that Mary regarded these things 
in a far different light from what they 
did, to whom the shepherds had re- 
ported the news. They were filled with 
wonder, but she made these events the 
subject of continued reflection. Her 
faith was doubtless confirmed by the 
report of the shepherds, in regard to 
the angelic visit and song. Kept ; liter- 
ally, noted or watched closely. And pon- 
dered ; literally, pondering, the parti- 



20 And the shepherds returned, 
glorifying and praising God for all 
the things that they had heard 
and seen, as it was told unto 
them. 

21 q And when eight days were 
accomplished for the circumcising 
of the child, his name was called 
r JESUS, which was so named of 

gGe.l":12; Le. 12:3; ch. 1:59. 
r Mat. 1:21,25; ch. 1:31. 

ciple denoting the manner in which 
Mary kept these things in her heart. 
It seems to imply that the persons re- 
ferred to in the preceding verse, soon 
forgot, partially at least, what had been 
told them, while Mary kept them in 
active remembrance. 

20. Returned to the place where 
they were keeping their flocks. Glorify- 
ing and praising God. The words of 
the angel had been fully verified, and 
now with faith confirmed and hopes 
strengthened in the glorious fulfilment 
of the predictions concerning the Mes- 
siah, they return to their occupation. 
Heard and seen at Bethlehem. They 
had doubtless been informed by Joseph 
and Mary of these events, related in 1 : 
26-38; Matt. 1: 18-25. The words 
and song of the angelic host, too, were 
not forgotten by them, and as they re- 
flected and conversed upon the subject, 
they could not refrain from open as- 
criptions of praise to God, for having 
thus remembered his people. The 
clause, as it was told unto them, refers 
to all which they had learned from the 
angel, and subsequently from Joseph 
and Mary. 

21-38! The Circumcision of Jesus 
and His Presentation in the Temple. 
Bethlehem. Jerusalem. 

21. When eight days were accom- 
plished, i. e. when the child was eight 
days old. These days are represented 
as being preparatory to the circum- 
cision of the child. His name was 
called Jesus. Seel: 31; Matt. 1 : 21. 
The construction of the original is such, 
that the naming of Jesus is made the 
principal subject, the rite of circum- 



A. D. 1.] 



CHAPTER H. 



35 



the angel before he was conceived 
in the womb. 

22 And when ■ the days of her 
purification according to the law 
of Moses were accomplished, they 
brought him to Jerusalem, to pre- 
sent him to the Lord; 

23 (As it is written in the 
law of the Lord, ' Every male that 

* Le. 12 : 2, 3. 4, G. t Ex. 13 : 2 ; & 22 : 29 ; 
.1-34:19; Xu. 3:13; &8:17; &18:15. 

eision being alluded to, merely to de- 
note the time and occasion of the be- 
stowal of the name. His name ; in the 
original, then his name, responding to 
when the days, in the subordinate mem- 
ber. Which teas so named ; literally, the 
name given him, or by which he was 
called. Of the angel. See 1 : 31 ; 
Matt. 1 : 21. 

22. Tliedaysof her purification. The 
plural pronoun is found in some of the 
best MSS., which would include the 
child Jesus in the rite of purification. 
There need be no hesitation in adopt- 
ing this as the true reading ; for the 
purification was legal and not moral, 
and it behooved our Lord to be made 
like unto his brethren (Hob. 2 : 17), and 
subject to all the requirements of the 
law (Gal. 4 : 4). According unto the 
law of Moses. See Levit. 12:1-8. 
Were accomplished, i. e. were fully com- 
pleted. The time for a son was forty 
days from his birth, or thirty-three days 
after his circumcision, and twice that 
period for a daughter. They brought 
him to Jerusalem. Up to this time 
they had remained at Bethlehem, and 
thither also they returned after the pre- 
sentation in the temple. The original 
is such that these words may be taken 
with according to the law of Moses, or 
with the following words, to present him 
to the Lord. It belongs in sense to both 
clauses. 

23. From the day when the first-born 
of Egypt had been smitten by the de- 
stroying angel, the first-born of Israel 
were consecrated to the Lord. See 
Xuinb.3 : 13. But God ordained and 
accepted, as a substitute for the first- 



openeth the womb shall be called 
holy to the Lord ;) 

24 And to offer a sacrifice ac- 
cording to " that which is said in 
the law of the Lord, A pair of 
turtle-doves, or two young pi- 
geons. 

25 And behold, there was a 
man in Jerusalem, whose name 
teas Simeon ; and the same man 

u Le. 12 : 2, 6, S. 

born, the tribe of Levi, which was set 
apart for his special service (Xumb. 3 : 
12). But as the number of the first- 
born exceeded that of the tribe, a re- 
demption price of five shekels was to 
be paid to the priests (Xumb. 3 : 46, 
47), which (Xumb. 18 : 15, 16) was or- 
dained to be paid for all the first-born. 
Every male that openeth, &c. i. e. every 
first-born. Shall be called. See X. on 
1 : 32. Holy, i. e. consecrated or sep- 
arated to the service of the Lord. This 
refers to the original arrangement, 
which, as above stated, was commuted 
for the personal service of the tribe of 
Levi. To the Lord, i. e. to the service 
of Jehovah. 

24. This verse is to be joined in con- 
struction with v. 22, the intervening 
one being parenthetic. To offer a sac- 
rifice, &c. The prescribed sacrifice was 
a yearling lamb for a burnt-offering, 
and a young pigeon or turtle-dove for 
a sin-offering; but, in case that the 
poverty of the mother forbade the of- 
fering of a lamb, two turtle-doves or 
young pigeons were permitted as a sub- 
stitute. The one of these was for a 
burnt-offering, the other for a sin-offer- 
ing. See Levit. 12: 6-8. It shows 
Mary's poverty, and forbids the idea 
hinted at in the note on 2: 5, of her 
being an heiress, that she was obliged 
to avail herself of this beneficent pro- 
vision. 

25. Tliere was a man, &c. Some have 
conjectured that Simeon was the cele- 
brated Kabbi of that name, and the 
father of Gamaliel. Olshausen thinks 
that this is extremely improbable, as 
the expression, there was a man, indi- 



36 



LUKE. 



[A. D. 1. 



was just and devout, * waiting for 
the consolation of Israel : and the 
Holy Ghost was upon him. 

28 And it was revealed unto 
him by the Holy Ghost, that he 
should not y see death, before he 
had seen the Lord's Christ. 

a Is. 40:1; Ma. 15: 43; v. 33. 

y Ps. 89:48; He. 11:5. 



cates that he belonged to the lower 
ranks of society. However the fact 
may be, in regard to the conjecture 
above stated, Olshausen's objection is 
of little force, for Gamaliel himself is 
referred to by the general expression, 
one — a Pharisee, in Acts 5 : 34. It was 
not the design of Luke to refer to the 
worldly standing of Simeon, but only 
his eminent religious attainments. Just 
and devout. A similar distinction exists 
here as in the words holiness and right- 
eousness (1 : 75). Waiting for with 
earnest longing and expectation. Con- 
solation of Israel. A Messianic ex- 
pression, as Christ was to bring conso- 
lation and succor to his people. The 
word may here be taken in the sense 
of Consoler, the abstract for the con- 
crete. See N. on 1 : 69. The Holy 
Ghost was upon him, either habitually 
dwelling in him, or coming upon him, 
as upon them in whom dwelt the Spirit 
of prophecy. Alford refers it to the 
higher form of spiritual life, expressed 
in the earliest times by walking with 
God. But this is implied in the inter- 
pretation, which refers it to the Spirit 
of prophecy vouchsafed to him at times, 
and showing him to have been a de- 
voted and consistent servant of the 
Lord. 

26. It was revealed unto him. In 
what manner we are not informed. 
From the way in which the divine inti- 
mations were made to Joseph and to 
the wise men (Matt. 1 : 20; 2: 12, 13, 
19), some have inferred that the reve- 
lation to Simeon was made in a dream. 
But the distinct reference made twice 
to the Holy Ghost, would lead us to 
suppose that it was made to him in a 
vision, while in a state of prophetic 



27 And he came 8 by the Spirit 
into the temple ; and when the 
parents brought in the child Je- 
sus, to do for him after the cus- 
tom of the law, 

28 Then took he him up in 
his arms, and blessed God, and 
said, 

z Mat. 4:1. 



ecstasy. That he should not see death. 
In Matt. 16 : 28, we have the varied ex- 
pression, shall not taste of death. Taste 
and sight are often put metaphorically 
for the actual experience of a thing. 
The Lord's Christ, i. e. the Christ, the 
Anointed of the Lord. See Ps. 2 : 2. 
Between the words see death and see the 
Lord's Christ, there is a beautiful and 
striking antithesis. 

27. By the Spirit, i. e. under the in- 
fluence of the Spirit. The article in the 
original refers the word Spirit, to the 
Holy Ghost spoken of in the pi-eceding 
verse. Into the temple, i. e. into the 
court of the women. Brought in for 
the ceremony of presentation. See v. 
22. To do for him, &c. Reference is 
had to the payment of the redemption 
price, viz. the turtle-doves or young 
pigeons (v. 24). Custom, i. e. rite or 
commandment. 

28. Tlien took he him up, &c. He 
required no information in regard to 
the incidents attending the conception 
and birth of the child. It had been re- 
vealed to him, that before his death, he 
should see the long expected Messiah. 
Impelled by the Spirit's influence, he 
had gone up to the temple, and when 
Mary entered, he was divinely enabled 
to recognize her child as the promised 
One. The Greek pronoun gives this 
shade of thought : then took he (of his 
own accord) him up. It was a self- 
prompted act, wholly apart from any 
suggestion or direction of his attention 
to the child, which might have been 
made by the parents. And Messed God. 
His first act was one of adoration and 
thanksgiving. Then, as his aged eyes 
had been permitted to rest on Him so 
long expected, he prays for a speedy 



A. D. 1.] 



CHAPTER II. 



37 



29 Lord, a now lettest thou thy 
servant depart in peace, according 
to thy word : 

30 For mine eyes b have seen 
thy salvation, 

a Ge. 46:30; Phi. 1 : 23. 
6 Is. 52 : 10 ; ca. 3 : 6. 



and peaceful departure from the toils 
and sorrows of life. 

29. Now lettest thou thy servant de- 
part ; literally, now thou art releasing 
thy servant from life. Simeon regard- 
ed the sight of the promised Messiah, 
as the consummation of his earthly ser- 
vice, and hence it was to him an assur- 
ance that his earthly labors were now 
about to end. The passage shows con- 
clusively, that he was at this time a 
very old man, whose days had been far 
prolonged, and who was waiting to be 
called away from earthly scenes. In 
■peace refers to that happy and tranquil 
state of mind, which results from the 
full assurance of God's favor. See N. 
on 10: 6. Olshausen refers this to the 
peaceful consciousness in general that 
the people of Israel, and himself with 
them, had attained its everlasting goal 
in the now manifested Messiah. This 
may be implied, but certainly is not ex- 
pressed, as Simeon evidently refers to 
his own peaceful decease, and cannot 
well be supposed to have any special 
reference to the blessings accruing to 
Israel from the promised Messiah. 

30. For mine eyes have seen, &c. An 
emphatic form of expression for I have 
seen. This was the ground of his as- 
surance, that he was now to depart 
from life. He had been permitted to 
see, according to promise (v. 26), the 
Messiah, and his earthly labors, he well 
knew, were now ended. The word sal- 
vation is to be interpreted here as in 1 : 
69, thy Saviour, i. e. the Saviour whom 
thou hast promised as the Deliverer of 
thy people. Simeon accommodates the 
language to the words of the promise 
(v. 26), although, in addition to behold- 
ing the infant Jesus, he had been per- 
mitted to take him in his arms. 

31. Before the face of. A Hebraism 
for before, in the sight of. The article, 



31 "Which thou hast prepared 
before the face of all people ; 

32 C A light to lighten the 
Gentiles, and the glory of thy 
people Israel. 

c Is. 9:2; &42:6; &49:6; & 60:1, 2, 3; 
Mat. 4:16; Ac. 13:47; &28:28. 

as in v. 10, refers all people primarily 
to the Jews, to whom, in fact, the gos- 
pel was first exclusively offered. See 
Matt. 10 : 5, 6 ; 15 : 24. But that it 
has a more remote and comprehensive 
sense, so as to embrace all people, is 
evident from the next verse, which is 
both explanatory and confirmatory of 
this. The plural form, here and else- 
where often used, has not the sense 
which Webster and Wilkinson attach 
to it, peoples (i. e. nations), but is put 
collectively for people, as united under 
one general name. 

32. A light is put in apposition with 
thy salvation (v. 30), it being designed 
to disclose more fully and clearly, in 
what sense the Messiah was to be the 
Saviour of his people. He was to be the 
moral light (i. e. teacher) of the Gen- 
tiles, revealing to them the ways of 
God, and the true and only method of 
salvation through his atoning blood. 
The same sentiment is repeated in the 
next clause, the glory of thy people Is- 
rael, where glory is put for enlightening 
teacher, the abstract for the concrete. 
In this verse, the blessings of the Mes- 
siah's reign are promised conjointly to 
the Jews and Gentiles, and although 
Simeon spoke this under the inspiration 
of the Holy Ghost, there can be no 
doubt of the belief of such pious Israel- 
ites, as had studied carefully the Messi- 
anic prophecies, that the Gentiles were 
to participate in some degree in the 
same blessings. There was doubtless 
much that was mysterious to them, in 
respect to the nature and extent of his 
kingdom, and it cost much effort, on 
the part of our Lord, to possess the 
mind of his disciples and followers, with 
the true idea of his mission to man. 
The word rendered to lighten literally 
signifies for the uncovering or revealing, 
and refers to the revelation, made 



38 



LUKE. 



[A. D. I. 



33 And Joseph and his mother 
marvelled at those things which 
were spoken of him. 

3-4 And Simeon blessed them, 
and said unto Mary his mother, 
Behold, this child is set for the 



through the enlightening rays of the 
gospel of Jesus Christ, to the Gentiles. 

83. At these words of Simeon, utter- 
ed without any previous knowledge of 
the child, and according so well with 
what had been previously spoken of 
him, Joseph and Mary were excited to 
new wonder. Although they had been 
prepared by the previous wonderful 
manifestations, for the remarkable des- 
tiny of the child, yet they were doubt- 
less very far from having attained to a 
full and just conception of the glorious 
reality. They can hardly realize that 
the child so helpless and dependent, is 
the manifested Messiah, and hence, 
when reminded of this by the words of 
the shepherds and of Simeon, they won- 
der at the marvellous event, almost as 
though they had then heard of it for 
the first time. 

34. Blessed them, i. e. Joseph, Mary, 
and the child. Bengel, however, does 
not include the child, and refers to 
Heb. 1:1. But the cases are not par- 
allel, for Melchisedec's was the priestly 
blessing pronounced upon Abraham, 
but Simeon's, the invocation of God's 
blessing upon the parents and child, as 
is done when friends part, without refer- 
ence to rank or station. Saidunto Mary. 
Some think that Simeon particularly 
addressed Mary, because, before the 
time of the accomplishment of this pre- 
diction, Joseph is supposed to have 
died, and was therefore exempt from 
the pangs, which were to come upon 
Mary in view of the sufferings of Jesus. 
But may it not have been divinely in- 
tended, to keep in view the peculiar re- 
lation of Mary to Jesus, which Joseph 
only nominally shared? The pronoun 
this stands alone in the original, but 
is strongly demonstrative, as though 
Simeon had pointed with his finger to 
the child. 7s set for, i. e. is destined, 



rf fall and rising again of many in 
Israel ; and for • a sign which 
shall be spoken against ; 

35 (Yea, f a sword shall pierce 

tfls.8:14; Ho. 14: 9; Mat. 21 : 44; Eo. 9: 
32, 33; 1 Co. 1 : 23, 24; 2 Co. 2: 16; 1 Pe. 2: 
7, 8. e Ac. 28 : 22. / Ps. 42 : 10 ; Jno. 19 : 25. 



appointed for. The fall. This may be 
explained as referring to what is called 
in Rom. 9 :-33 ; 1 Cor. 1 : 23, the rock 
of stumbling and offence, over which 
many were to fall through unbelief. 
Rising again. I cannot, with Alford, 
refer these expressions to the same per- 
sons, as when it is said by our Lord, 
"he that humbleth himself shall be ex- 
alted." It is better to interpret them 
of the discriminating and separating 
properties of the gospel, bringing life 
to some, and ruin to others, from their 
unbelief and obstinate rejection of its 
blessings. Of many in Israel. As the 
benefits of the Messianic reign were to 
extend to all people (v. 32), although 
primarily to be offered to the Jews, so 
here w r e are not to limit this rise and 
fall to persons of the Jewish nation 
only, but to those of every nation, where 
the gospel should be preached in subse- 
quent times. For a sign which shall be 
spoken against, i. e. for an example of 
one calumniated and disobeyed. The 
word sign is here used of a miraculous 
manifestation, of which the advent of 
the Messiah was a remarkable example. 
Bloomfield gives this sense : " He shall 
be a signal example of virtue calumni- 
ated and beneficence basely requited." 
Olshausen finds here a reference to 
Christ's passion. The expression is, 
however, a general one, so far as refer- 
ence is had to the rejection of Christ, 
but is to be limited, of course, to those 
persons to whom his appearance was to 
be for a fall. It is a succinct and em- 
phatic annunciation of the universal 
hostility, which his doctrines would 
awaken in the hearts of unbelievers. 
Spoken against refers not to words 
only, but to every mode in which op- 
position may be manifested. 

35. This prediction is usually referred 
to the pangs of our Lord's mother, on 



A. D. 1.] 



CHAPTER II. 



39 



through thy own soul also ;) that | she was of a great age, and had 
the thoughts of many hearts may I lived with an husband seven years 



be revealed. 

36 And there was one Anna, 
a prophetess, the daughter of 
Phanuel, of the tribe of Aser : 

beholding the agonies of his crucifixion. 
Some refer it to the martyrdom, which 
she is supposed to have suffered. 
Olshausen and Alford interpret it of 
her spiritual struggles, and the sharp 
pangs of sorrow for sin, which must 
pierce her soul also, in the process of 
repentance and faith in this Saviour. 
But may not both these ideas be com- 
bined in the expression? Thus far 
Mary may have been supposed to con- 
gratulate herself on being the mother 
of the Messiah, and to have had no idea 
that the honor was to be mingled with 
much suffering. She is now disabused 
of this erroneous impression. Christ 
was to be exalted, but not until he had 
undergone a cruel and ignominious 
death, which would fill Mary's heart 
with anguish. She was to experience 
the benefits of his advent, but by those 
same convictions of sin and ill desert, 
which must be experienced by all who 
come in faith to Christ for salvation. 
A suffering Saviour is here preached 
for the first time in the New Testament, 
and fellowship with his sufferings, as a 
cross imposed on all who would avail 
themselves of the benefits of his death. 
That spiritual suffering is referred to 
here, as forming, in part at least, the 
sword which should pierce her soul, is 
evident from the preceding context, 
which points manifestly to a spiritual 
rise and fall, resulting from the mission 
of Christ, and also from the following 
context, which marks the object or 
purpose of this separating poAver of the 
gospel, viz. that the true character of 
men might be made known. At the 
same time I cannot but think, as above 
stated, that the idea of distress at the 
physical sufferings of Jesus, is also in- 
cluded in this remarkable expression. 
Tliat the thoughts, &e. These words 
are to be taken with v. 34. The word 
thoughts literally signifies reasoning's, 



from her virginity ; 

37 And she ivas a widow of 
about fourscore and four years, 
which departed not from the tem- 

or the prevalent and dominant course 
of thought, whether good or bad. 
These thoughts would be revealed (i. e. 
uncovered or exposed to view) by the 
all-pervading light of truth. This was 
signally true of the Scribes and Phari- 
sees, whose real character was unveiled 
by our Lord, and the thoughts of their 
heart shown to be full of wickedness. 
See Matt. 23 : 25-28. 

36. And has here the sense of more- 
over, as it serves to introduce additional 
testimony to the exalted character of 
the child, which had just been brought 
into the temple. A prophetess. She 
was a worshipper of God, in whom 
dwelt the spirit of prophecy, and 
whose long life had been filled up with 
acts of devotion. The daughter, &c. 
The particularity with which her parent- 
age and lineage is given, shows that she 
was a person whose family as well as 
personal history was well known to the 
public. Of a great age. She had lived 
with her husband seven years, and 
after his death eighty-four years, mak- 
ing in all ninety-one years. On the 
supposition that she was twenty years 
of age when she married, her age at 
this time must have been one hundred 
and ten years. Bengel remarks that she 
must have been twenty-four years of 
age, when Jerusalem fell into the power 
of the Romans under Pompey. From 
her virginity, i. e. from the time of her 
marriage. 

3*7. She was a widow, &c. This is 
mentioned by way of contrast to the 
short period of her married life, and 
also to show that while in the prime of 
life, she had devoted herself to the spe- 
cial service of God in his temple. Trol- 
lope quotes Joseph. Ant. XVIII. .6 § 6, 
in proof that widowhood, especially in 
women whose husbands had died when 
they were young, was held in high 
estimation among the Jews. From the 



40 



LUKE. 



[A. D. 1. 



pie, but served God with fastings 
and prayers 9 night and day. 

38 And she coming in that in- 
stant, gave thanks likewise unto 
the Lord, and spake of him to all 
them that h looked for redemption 
in Jerusalem. 

g Ac. 26: 7; 1TL5:5. 
h Ma. 15:43; v. 25; ch. 24:21. 



fact that she departed not from the 
temple, it would seem that she occupied 
some private apartment of the building, 
and lent her services, as they might be 
needed, to those who came there for 
worship. Her time was, however, 
principally occupied in fasting and 
prayer. Night and day is to be refer- 
red rather to prayers than to fastings, 
although the latter may have been at 
times so extended, as to embrace the 
whole night. The words are however 
to be taken in the sense of continually, 
without interruption {see 18 : 7), refer- 
ring to a life of active piety and zeal in 
the service of God. It is not implied 
that she never at any time left the 
temple, but that she lived within the 
sacred precincts, and was habitually 
present at the temple worship. 

38. Coming in; literally, standing 
near, the expression conforming to the 
fact just stated, that she was continually 
in the temple. Tliat instant ; literally, 
that hour or time, when Simeon had ut- 
tered the foregoing words. Gave thanks 
likewise ; literally, and she too (i. e. in 
turn) praised the Lord as Simeon had 
done (v. 28). The word Lord refers 
here to Jehovah. Of him, i. e. of the 
Messiah, whom she discerned by the 
spirit of prophecy the infant child to 
be. The noun to which this pronoun 
grammatically refers, is to be elicited 
from the word redemption which fol- 
lows, and which, by the common figure, 
the abstract for the concrete, is put for 
one who redeems, a redeemer. For the 
meaning of the word redemption, see 
N. on 1 : 68,74, 75; 2 : 25. To all 
them. If this took place, as Alford 
thinks, at the hour of prayer, there 
would be numbers flocking at such a 
time to the temple. That looked, &c. 



39 And when they had per- 
formed all things according to 
the law of the Lord, they returned 
into Galilee, to their own city 
Nazareth. 

40 *And the child grew, and 
waxed strong in spirit, filled with 

i V. 52; ch. 1:80. 

These were pious Israelites, who, like 
Simeon, Zacharias, and the shepherds, 
were in a state of prayerful expectation 
of the Messiah. 

39. After the presentation in the 
temple, Joseph and Mary returned to 
Bethlehem, where they were visited by 
the Magi (Matt. 2 : 1-12), and after- 
wards* took their flight into Egypt 
(Matt. 2 : 13-23). This portion of Luke 
is therefore parallel to Matt. 2 : 22, 23, 
and serves to explain what is there left 
out of sight, that the parents of Jesus 
returned to Nazareth, because it was 
their own city, or that in which they 
formerly had dwelt. Matthew refers 
to this, only to show that Jesus was 
brought up in that despised city. Luke, 
whose plan led him to speak of the pre- 
vious dwelling-place and condition of 
Joseph and Mary, refers to Nazareth, 
as their place of abode before and after 
the birth of Jesus. We see from this 
that both narrations leave out important 
events, but yet not essential to the in- 
tegrity of the history in either case. 
Matthew makes no reference to many 
things of importance narrated by Luke. 
This evangelist, on the other hand, says 
nothing of the visit of the Magi, the 
murder of the children at Bethlehem, 
and the flight into Egypt. Such omis- 
sions indicate that they were independ- 
ent writers, both in the arrangement and 
selection of the materials of their his- 
tory. The words, all things according 
to the law of the Lord, refer to the cir- 
cumcision of Jesus, and his purification 
and presentation in the temple. 

40. And the child grew, &c. This 
verse can be explained only on the hy- 
pothesis, that Jesus had a human soul 
capable of increasing in wisdom and 
knowledge. What is here said con- 



A. D. 12.] 



CHAPTER II. 



41 



wisdom ; and the grace of God 
was upon him. 

41 *lF Now his parents went to 
Jerusalem * every year at the 
feast of the passover. 

k Ex. 23: 15, 17 ; & 34 : 23 ; De. 16: 1, 16. 



futes, beyond a question, the high Arian 
dogma, that the Logos took the place 
of the human soul in Christ. Other 
passages, as well as this, furnish abun- 
dant evidence that Jesus had a human 
soul, with properties admitting of en- 
largement, which could not have been 
true, had the Logos been that soul. In 
respect to the verbal explanation, the 
clause, the child grew, refers to his 
physical development, while waxed 
strong in spirit is to be taken of intel- 
lectual growth and expansion. In every 
stage of life, childhood, youth, and 
manhood, he was filled (literally, becom- 
ing filled) with icisdom, i. e. there was 
such an unfolding of his mental powers, 
that in every stage he was perfect, or, 
as Olshausen well remarks, "he was 
completely a child, completely a youth, 
completely a man, and thus hallowed 
all the stages of human development, 
but nothing incongruous ever appeared 
in him, which would have been the 
case, if utterances of a riper age had 
escaped him in childhood." Grace of 
God, i. e. tokens of the divine blessing. 
His piety was as conspicuous as his 
mental and physical development. He 
was perfect in all respects. 

41-52. Visit to the temple at the 
passover. — Jeimsalem. 

41. Koic his parents, &c. The males 
only were required to be present at the 
three festivals in Jerusalem. The at- 
tendance of females was not however 
forbidden, and it is quite probable that 
pious females often, on such occasions, 
accompanied their husbands. See 1 
Sam. 1 : 7, 22, 24. The school of Hillel 
made it obligatory upon women to go 
up once each year to the passover. It 
is not to be inferred from this passage, 
that the parents of Jesus went up to no 
other yearly feast than the passover, 
but that upon this feast they were in. 
constant attendance. They seem to 



42 And when he was twelve 
years old, they went up to Jeru- 
salem after the custom of the 
feast. 

43 And when they had ful- 
filled the days, as they returned, 



have been in no fear of Archelaus, who 
either overlooked them in the multi- 
tudes attending this yearly festival, or 
manifested no intention of carrying out 
any further the cruel designs of his fa- 
ther Herod. Some think that this re- 
fers to the period, which succeededthe 
banishment of Archelaus to Yienne in 
Gaul. But this event did not take 
place until about ten years after he had 
succeeded to his father in the govern- 
ment, and the words every year can 
hardly be used of the year or two, which 
intervened between that and the time 
when our Lord was twelve years of age. 
If it be objected that Joseph and Mary 
did not return to Bethlehem, through 
fear of Archelaus (Matt. 2 : 22), it will 
be readily seen that the jealousy of this 
prince might have been excited by their 
return to Judea, and therefore they 
were divinely directed to repair to Xaz- 
areth, where they would soon be forgot- 
ten by him amidst the multiplicity of 
affairs urgently claiming his attention. 

42. Wlien he was twelve years, &c. 
It is quite evident on the face of this 
passage, that Jesus now for the first 
time accompanied his parents to the 
feast of the passover. How little did 
the throngs which filled Jerusalem on 
that occasion imagine, that the real 
Lamb, who was to be offered for the 
redemption of a world, the antitype of 
the lamb slain at the paschal feast, was 
there present. After the custom of the 
feast, which required its celebration at 
Jerusalem. Before the erection of the 
temple, the people repaired to the 
place where the tabernacle was raised. 

43. Had fulfilled the days, L e. the 
day when the passover was eat, and the 
seven subsequent days of unleavened 
bread. On account of this latter ob- 
servance, the passover was sometimes 
called the feast of unleavened bread. 
See Ex. 12 : 15, 17 ; 23 : 15 ; Levit. 



42 



LUKE. 



[A. D. 12. 



the child Jesus tarried behind in 
Jerusalem; and Joseph and his 
mother knew not of it. 

44 But they, supposing him to 
have been in the company, went 
a day's journey; and they sought 
him among their kinsfolk and ac- 
quaintance. 



23 : 4-8, &c. Tarried behind. Some 
erroneously suppose that he left the 
caravan, after it had commenced its 
march. It is evident that he did not 
join it at all, being somehow over- 
looked by those, to whom he had been 
given in charge. Knew not of it. It 
would appear from this, that Jesus had 
been committed temporarily to the 
charge of some one of the friends of 
the family, whose station was in some 
other part of the caravan. Had he 
been in the immediate company of his 
parents, his absence would have been 
noticed during the day. This view ex- 
onerates the parents from every charge 
of neglect. On the other hand, the 
persons with whom he was supposed to 
be, might justly infer that he was with 
his parents by some after arrangement, 
and hence they felt no solicitude at his 
absence. 

44. In the company of travellers. 
Persons in those times going in the 
same direction, united themselves into 
companies or caravans for security and 
companionship. The caravan here was 
doubtless the smaller one, called kafile 
or kafle. The length of a day's journey 
depended somewhat upon the distance 
they had to go, in order to encamp 
where there was a supply of good 
water. The company was in motion 
quite early in the morning, sometimes 
even before day, and made it a point, 
if possible, to stop for the night before 
it Was dark, in order to prepare their 
evening meal, and have all things in a 
state of readiness for an early march 
the next morning. Sought him ; or 
more literally, commenced searching for 
him. He was missed at night, for then 
the members of a family came together, 
each family lodging by itself. Among 



45 And when they found him 
not, they turned back again to 
Jerusalem, seeking him. 

46 And it came to pass, that 
after three days they found him 
in the temple, sitting in the midst 
of the doctors, both hearing them, 
and asking them questions. 

their kinsfolk, &c. Here they would 
most naturally expect to find him, for 
the members of families, connected by 
relationship or friendship, doubtless 
often mingled together in the march, 
to beguile its tedious monotony by so- 
cial converse. Olshausen thinks that the 
parents had been accustomed to the 
thoughtful and obedient habits of the 
child, and therefore took no alarm at 
his absence, believing him to be among 
their kindred and acquaintances. 

45. They turned back on the follow- 
ing morning. Seeking him all their 
way back to the city. They supposed 
him to have started with them, and 
through some casualty to have become 
separated from the caravan. 

4G. After three days, i. e. on the third 
day. One day had been spent in their 
journey, another in returning to the 
city, and the third day he was found, 
as here related, in the temple. Afford 
and Olshausen interpret the three days 
as spent in searching for him at Jerusa- 
lem, or at least, as Meyer suggests, 
reckoning from the time when he was 
missed from the caravan. In the tem- 
ple, i. e. in one of the apartments of the 
main building, where the Jewish doc- 
tors held their schools. Sitting in the 
midst. Some refer this to the position 
of the learners or disciples, sitting on 
the floor at the feet of their teachers, 
who sat on raised benches of a semi- 
circular form. But I think nothing 
further is meant here, than that Jesus 
sat among them, or in their company, 
as one of their auditors. TJie doctors. 
These were the Jewish Rabbis, a class 
of men who sprang up after the cap- 
tivity, and who expounded the law in 
the temple and synagogues, were con- 
sulted on doubtful points of casuistry, 



A. D. 12.] 



CHAPTER II. 



43 



47 And 'all that heard hiin 
were astonished at his under- 
standing and answers. 

48 And when they saw him, 

l Mat. 7 : 2S ; Ma. 1 : 22 ; ch. 4 : 22, 32 ; John 
7 : 15, 46. 



and held public lectures and discussions, 
■wherever they could find auditors. 
Asking them questions, not disputing, 
as some unthinkingly take the sense to 
be. The child, who sat in this grave 
and learned presence, was humble and 
respectful, and his questions were not 
those of a pert and spoiled precocity 
of intellect, but of a youthful mind, 
modestly searching after truth, and 
seeking from the lips of age and wis- 
dom a solution of difficulties, which he 
had already met in meditating upon 
the law of God, and which it was the 
province of these doctors to expound. 
" It was the custom in the Jewish 
schools for the scholars to ask questions 
of their teachers ; and a great part of 
the Rabbinical books consists of the 
answers of the Rabbis to such ques- 
tions." Alford. 

47. All that heard him, refers to the 
doctors, and others who were present 
as disciples or listeners. At his under- 
standing, manifested in the profound 
and important questions he proposed. 
It would be wrong to refer this emi- 
nent display of the acuteness of his in- 
tellect to any exercise of the divine na- 
ture, so mysteriously blended with the 
human in him. We must regard him 
simply as a thoughtful, reflective child, 
who had already attained to a high de- 
gree of spiritual knowledge, and dis- 
criminating views of truth. The word 
answers, shows in what way his superior 
intelligence was principally indicated. 
His questions showed this, but much 
more his answers to those proposed by 
the doctors. 

48. They (i. e. his parents) saw him 
(literally, seeing him, the prominent 
idea lying in the verb ivere amazed) 
engaged in this conversation with the 
Rabbis. Were amazed. Such unusual 
strength of intellect, and correct views 
of truth, astonished not only those per- 
sons who had never before seen the 



they were amazed : and his moth- 
er said unto him, Son, why hast 
thou thus dealt with us ? behold, 
thy father and I have sought 



thee sorrowing 



child, but also his parents, to whose 
mind this scene doubtless brought up 
in remembrance the incidents of his 
birth and infancy. In view of such a 
history as his, Mary should have paused 
before she addressed him, as she did, 
in terms of reproof. His mother said, 
&c. Her words were addressed to Je- 
sus in the hearing of all. Equally open 
was his reply, yet by no one, not even 
by his mother, was its deep and myste- 
rious import understood. Why hast 
thou, &c. How couldst thou have re- 
quited the love and care, with which we 
have watched over you, by doing that 
which you knew would give us such 
anxious solicitude ? Thus refers to the 
circumstance of his staying behind 
without his parents' knowledge. The 
silence of Joseph on this occasion is re- 
garded by some, as referable to the 
peculiar relation of reputed father, 
which he sustained to Jesus. But 
whether this was the cause of his si- 
lence, or the pent-up feelings of Mary 
during the hours of anxious search, 
which had become so irrepressible, that 
she anticipated her husband in address- 
ing the child, the language she made 
use of was such, as to bring out in his 
reply the striking contrast between his 
earthly and heavenly parentage. Thy 
father. This shows that he had been 
taught to regard Joseph as his real 
father, and takes away all ground for 
the cavil, that he had been taught, by 
a doting and weak-minded mother, to 
believe in his divine parentage. Have 
sought ; literally, xeere seeking thee. The 
tense of the verb implies long and unin- 
terrupted search, which sense our com- 
mon version has failed to give. Sorrow- 
ing. A stronger term in the original, than 
this English word by which it is trans- 
lated. The word means mental anguish, 
amounting to absolute distress of body 
(see 16 : 24, where the word is used of 
the physical torment of Dives), and of 



44 



LUKE. 



[A. D. 12. 



49 And lie said unto them, 
How is it that ye sought me ? 
wist ye not that I must he about 
m my Father's business ? 

mind, Acts 20 : 38. As hour after hour 
passed in fruitless search, their feelings 
must have been wrought up to the 
highest pitch of distress. 

49. The calm firmness of his reply, 
so different from what might have been 
expected from a lad of twelve years, 
when subjected to parental reproof, 
must have added to the astonishment 
of his parents, and of all others who 
heard it. Mary seems to have returned 
no answer, nor to have questioned him 
further, as to what he meant by words 
of such mysterious import. There may 
have been, at that early age, some- 
thing in his look and manner, which 
repressed all undue familiarity and vain 
curiosity, even on the part of his par- 
ents. How; literally, on what account, 
why is it. With the words that ye 
sought me, we must mentally supply 
from Mary's question the word sorrow- 
ing, inasmuch as the answer of Jesus 
does not imply censure for their having 
sought him, but for having done this 
with such anxious solicitude. Had 
they recurred to his high spiritual mis- 
sion, so fully revealed to them at the 
time of his birth, they would have at- 
tributed his absence to the right cause, 
and sought him at once in the temple, 
which was his Father's house (John 2 : 
16). That the point of his reply has 
reference to the state of mental dis- 
tress with which they sought him, ap- 
pears very clear from the following 
words. Wist ye not? Did ye not know 
from previous revelations ? Tliat I must 
be about my Father's business. " Here 
already is the germ of that sacred must, 
which the Lord so often utters in the sub- 
sequent way of His obedience." Stier. 
The word rendered in our common ver- 
sion business, is not found in the orig- 
inal, and should have been italicized by 
the translators. It was a good selec- 
tion of a word, whereby to express the 
general and most enlarged sense of the 
original. See John 9 : 4 ; 14 : 31. But 



50 And "they understood not 
the saying which he spake unto 
them. 

m John 2 : 16. n Ch. 9 : 45; & 18 : 34. 

the context, as well as idiomatic struc- 
ture, points to the word temple or hoit.se 
to be supplied. We may then render 
it : knew ye not that I ought to be in my 
Father'' s house, and that there ye should 
have sought me? In regard to the 
consciousness, which these words indi- 
cate Jesus to have had of his mysteri- 
ous union with the Father, it is beyond 
our poAver to determine when it first 
developed itself. The subject is alto- 
gether involved in an impenetrable 
mystery. Olshausen's favorite notion 
— which he takes occasion to bring for- 
ward frequently in his commentary, and 
to teach which he thinks Luke to have 
introduced this incident in the child- 
hood of Jesus, that there was a gradual 
development of Christ's consciousness 
of divinity, conforming itself to this 
growth of his intellectual powers — has 
been well replied to by Prof. Kendrick: 
"if the child's consciousness precludes 
the element of divinity, why not equally 
the man" 1 s consciousness ? The distance 
of the two states from each other is 
lost, in the infinite interval which sepa- 
rates both from Deity. It may well be 
questioned whether, in fixing the mo- 
ment when the divine consciousness 
first developed itself in Jesus, Olshau- 
sen is not venturing beyond his depth. 
Who shall say that Jesus was ever desti- 
tute of it ? " We must guard against 
supposing that our Lord intended his 
reply as a rebuke to his parents for 
having sought him, but for such an 
oversight of his divine mission and par- 
entage, taught them by his miraculous 
conception, as well as by the express 
annunciation of the angel, that they 
should have spent their time in a sor- 
rowful search for him, instead of com- 
ing directly to the temple, his Father's 
house, where he might have been ex- 
pected to be found, as every child at 
his own home. 

50. They understood not, &c. It 



A. D. 12.] 



CHAPTER II. 



45 



51 And he went down with 
them, and came to Nazareth, and 
was subject unto them : but his 
mother ' kept all these sa} T ings in 
her heart. 



made to them (1 : 32, 35 ; Matt. 1 : 20), 
that they should have been at a loss to 
understand the child's reply. But the 
years of his infancy and childhood 
passing away without any striking in- 
cident, they may be supposed to have 
partially lost sight of the wondrous cir- 
cumstances attending his birth. Per- 
haps also they never understood fully 
the depth of meaning, which, in the 
light of the New Testament, we find no 
difficulty in attaching to these declara- 
tions. Certain it is that this manifest- 
ed consciousness, on the part of Jesus, 
of his high paternity and mission, threw 
Joseph and Mary into the profoundest 
reflection, as to the full import of the 
strange words he had uttered. 

51. Went down with them. In Orient- 
al countries, the metropolis was spoken 
of as elevated above the other cities of 
the land. Such also was true geogra- 
phically of Jerusalem. Was subject to 
them. This is put in strong antithesis 
with the divine parentage, which he 
claimed in v. 49. It is inserted to pre- 
vent any inference, that Jesus did not 
afterwards render filial obedience and 
service to his earthly parents. This is 
his last introduction to the reader, un- 
til the time of his public ministry. We 
learn, however, from Matt. 13:55; 
Mark 6 : 3, that Joseph was a carpenter, 
which trade Jesus also learned and fol- 
lowed. As no further mention is made 
of Joseph, it is thought by some, that 
he died soon after the incident here 
mentioned. But that he must have 
lived long enough to have taught Jesus 
his trade, is evident from the passages 
above cited, and indeed there is nothing 
in the sacred narrative, from which can 
be drawn any data as to the time and 
place of his death. It is not strange, 
considering his relation to Jesus as 
only his reputed father, that no further 
mention is made of him in the sacred 
narrative. But little is said of his 



52 And Jesus ''increased in 
wisdom and stature, and in favor 
with God and man. 

o V. 19; Da. 7:28. 

p 1 Sa.2: 26; v. 40. 

mother, and that quite incidentally, and 
in subordination to some other great 
point of interest. His mother, kc. She 
seems to have been of a more observing 
and reflective turn of mind than Joseph. 
Her relations to the child were also 
more intimate and peculiar, and the 
revelation made to her by the angel 
was more full and explicit, than the one 
vouchsafed to Joseph, which was a 
dream. In her heart. She treasured 
them up in her memory, and pondered 
upon their mysterious import. The 
word sayings, has here the more gener- 
al signification of events, including both 
actions and words. 

52. This verse covers the eighteen 
years of his life, which intervened be- 
tween the incident just mentioned, and 
the time of his public ministry. During 
this time his mental powers were con- 
stantly enlarging and strengthening, 
and his physical growth was uninter- 
rupted by sickness or disease. Some 
take the word stature, in the sense of 
age, and translate " advanced in wis- 
dom as he advanced in age." But this 
is tautological, for how can one ad- 
vance in wisdom, and not at the same 
time be advancing in age ? The natural 
and apposite reference is to his physi- 
cal development. In favor with God 
(see X. on v. 40). A question naturally 
suggests itself, if Jesus was always pure 
and sinless, how he could be said to in- 
crease in holiness, which is implied in 
his advancement in the divine favor. 
To this it may be replied, that progres- 
sive holiness does not necessarily imply 
sin, in any stage of its development. 
Gabriel is sinless, yet his holiness is but 
a remote approximation to that of God. 
A saint raised to heaven is free from 
sin, yet no one would say that this glo- 
rified saint has made such attainments 
in holiness, and stands so high in the 
favor of God, as Gabriel or Michael. 
Our Lord in his human nature advanced 



46 



LUKE. 



[A. D. 30. 



CHAPTER III. 

"VTOW in the fifteenth year of 
j\ the reign of Tiberius Cesar, 

in holiness. In answer to prayer, he 
obtained from time to time clearer and 
more exalted views of God, was con- 
firmed more and more in habits of holy 
living, and made higher progress in all 
that pertains to the sanctification of 
the spirit. But this by no means im- 
plies, that he ever did a wrong act or 
had a sinful thought, or that his nature 
was other than pure and holy. Nor 
does it imply that in his divine nature, 
he was not from his earliest incarnation 
infinitely holy. The only thing meant 
is that, as a perfect man, he passed 
through all the appropriate develop- 
ments of childhood, youth, and man- 
hood, exhibiting in each stage a fault- 
less character, upon which the eye of 
God rested with holy complacency. 
And man. He was so amiable, gentle, 
and unselfish, as to secure also the love 
and approbation of his fellow-men. In 
all the relations of life, he was an ex- 
ample of every thing lovely and of good 
report. Alford thinks that this favor 
of man could not have lasted much be- 
yond the years of gathering vigor and 
zeal, as he must soon have begun to 
bear testimony against the sins of those 
around him. To this long standing 
feeling of hatred for his fidelity in tes- 
tifying to the sins of the world, this 
same expositor attributes the incident 
noted in 4 : 28, 29, which could scarce- 
ly have arisen only from the anger of 
the moment. But this is mere con- 
jecture, and no view should be adopt- 
ed, which would beget the impression, 
that during these years of subjection 
to his parents in Nazareth, our Lord 
was a harsh censor of the conduct of 
his fellow-townsmen, or that his habits 
were so ascetic and morose, that he did 
not freely mingle in social intercourse 
with those around him. 

CHAPTER III. 

1-18. The Ministry of John the 
Baptist. The Desert. The Jordan. 
We are now to be introduced to our 



Pontius Pilate being governor of 
Judea, and Herod being tetrarch 
of Galilee, and his brother Philip 



Lord's public ministry. As Luke now 
synchronizes to a greater or less extent 
with Matthew and Mark, there will 
henceforth be found much, that we have 
before commented on in the parallel 
passages of those Evangelists. Unless 
therefore new matter is introduced by 
Luke, or the incidents of the narrative 
are so varied as to require some com- 
ment, the reader will be referred to my 
previous volume on Matthew and Mark. 
It is to be hoped that no one will shrink 
from the additional labor which such a 
reference imposes, as the general view 
of a passage will be much clearer and 
more complete from one comment, in 
view of the three narratives, than 
though it were obtained from inde- 
pendent and isolated comments on each 
passage by itself. A striking example 
of this may be seen in the account of 
the demoniacs of Gadara, where be- 
tween the three evangelists there is 
such varied incident with essential 
agreement, that they must all be read 
together, in order to get a complete 
and connected view of the whole trans- 
action. In regard to passages, where 
there is almost a strict verbal agree- 
ment, as in the account of the Tempta- 
tion, it would be useless to encumber 
the notes by a threefold explanation of 
the text. This remark will also hold 
true of many portions, in which para- 
bles or sayings are recorded by Luke in 
precisely the same connection and lan- 
guage, in which they are found in Mat- 
thew or Mark. A reference, in such 
cases, to the previous comment seems 
to be all that is necessary. 

1. The particularity with which Luke 
refers to the time when our Lord began 
his public ministry, evinces the accu- 
rate and well informed historian. Ju- 
dea having been reduced to a Roman 
province, the time is very properly de- 
signated by the names of the Roman 
emperor, and those who held office un- 
der him. hi the fifteenth year, &c. If 
strict reference is had to the time when 



A. D. 30.] 



CHAPTER III. 



47 



tetrarch of Iturea and of the 
region of Trachonitis, and Lj- 
sanias the tetrarch of Abilene, 
2 a Annas and Caiaphas being 

a John 11 : 49, 51 ; & IS : 13 ; Ac. 4 : 6. 



Tiberius became sole emperor, our Lord, 
at the time of his baptism, must have 
been thirty-two years old or upward. 
The fifteenth year from the time when 
Tiberius began to reign, was in the year 
of the founding of Rome 781, and, 
reckoning back from this period thirty 
years, the birth of our Lord would be 
about 751. But Herod died in 750, 
which, according to this computation, 
would be about one year before the birth 
of Jesus ; whereas it appears from Mat- 
thew, that our Lord was some months 
old, and in Egypt, when Herod died. 
Here then is a discrepancy of nearly 
two years to be accounted for and re- 
moved. This has been done, and we 
think successfully, by dating the fif- 
teenth year of Tiberius from the time 
when he was first associated in the em- 
pire with Augustus, which was three 
years previous to his being sole em- 
peror. This would make Jesus, when he 
entered upon his public ministry, about 
thirty, which latitude seems to be given 
in the form of expression, about thirty, 
in v. 23. Pontius Pilate. See N. on 
Matt. 27 : 2. Judea. See N. on Matt. 
2:22. Herod being tetrarch. See X. 
on 14 : 1. Philip was the son of Herod 
the Great by Cleopatra. After his fa- 
ther's death, he was made tetrarch of 
several provinces, among which was 
Iturea, supposed by recent geographers 
to be the same with the modern Jeidur, 
a province lying south of the territory of 
Damascus. Region of Trachonitis. This 
lay east of Iturea. It was the north- 
eastern district of the habitable region 
east of Jordan, its borders being the 
Arabian desert. Lysanias, the son or 
grandson of the prince of this name, 
who was killed (B. C. 34) by Anthony, 
at the instigation of Cleopatra. Abi- 
lene was a small province, north of Itu- 
rea, on the eastern declivity of Anti- 
Libanus. 

2. Annas and Caiaphas being the 



the high priests, the word of God 
came unto John the son of Zach- 
arias in the wilderness. 

3 6 And he came into all the 

b Mat. 3:1; AT a. 1 : 4. 



high-priests ; literally, in the time of 
the high-priest Annas and Caiaphas. 
But although found here in the singu- 
lar, the word high priest includes in the 
office both the persons named. As 
only one of these could be high-priest 
at the same time, and as Caiaphas held 
this office during the public ministry of 
Christ (see Matt. 26 : 3, 57 ; John 11 : 
49 ; 18 : 14, 28), we must suppose that 
Annas, his father-in-law, who had been 
high-priest, but afterwards deposed by 
Valerius Grattus, is here mentioned, 
either on account of his previous dig- 
nity and relationship to Caiaphas, • or 
because, in the estimation of the Jews, 
he was yet the legitimate high-priest. 
Tlie word of God. This corresponds to 
the phrase so often found in the Old 
Testament, when the divine word or 
message was communicated to the 
prophets by the Holy Ghost. John is 
here declared to have entered upon the 
office of public teacher, at the express 
command of God. This was implied, 
but not directly asserted, in the parallel 
passage of Matthew and Mark. Came 
unto; literally, upon, the original im- 
parting the idea of a descending and 
resting of this divine word upon John, 
so that he was henceforth continually 
under its influence. John the son of 
Zacharias. The dignity and impor- 
tance of his mission rendered highly 
suitable this particularity of detail, even 
to the full mention of his name and 
parentage. In the wilderness. See N". 
on Matt. 3 : 1. 

3. And he came, &c. This was in 
obedience to the divine word, which 
had come to John in the wilderness. 
He now came forth from his seclusion, 
and began his work as a public re- 
former. Into all the country. He itin- 
erated through this region, until such 
crowds gathered to hear him, that he 
chose a central and convenient place 
(see Matt. 3:5; Mark 1 : 5), to preach 



48 



LUKE. 



[A. D. 30. 



country about Jordan, preaching 
the baptism of repentance c for 
the remission of sins ; 

4 As it is written in the book 
of the words of Esaias the prophet, 
saying, d The voice of one crying 
in the wilderness, Prepare ye the 
way of the Lord, make his paths 
straight. 

John 1 : 23. 



c Ch. 1 : 77. 
d Is. 40:3: Mat. 3:3: Ma. 1 



to them, and perform the rite of bap- 
tism. About Jordan. This region was 
contiguous to the desert, to which John 
had retired "until the day of his show- 
ing unto Israel." See 1 : 80. Here 
also would be found plenty of water for 
the vast numbers, who flocked to his 
ministry and baptism. See N. on John 
3 : 23. Preaching the baptism of re- 
pentance. See N. on Matt. 3: 11. For 
the remission, i. e. the remission of sin 
being the object or purpose of the bap- 
tismal rite. John's preaching and bap- 
tism did not of itself procure the re- 
mission of sin, which could be effected 
only by the death of Christ. It how- 
ever prepared the way for this result. 
Those who repented and reformed their 
lives under his ministry, received the 
pardon of their sins, although the great 
atoning sacrifice had not actually been 
offered. The benefits of Christ's death 
were enjoyed by those who lived be- 
fore, as well as after his advent, al- 
though they had to look forward by 
faith in a Messiah to come, instead of 
believing in one, whose advent was a 
historical fact. 

4. See Ns. on Matt. 3 : 3. Bengel 
says that repentance is described in vs. 
4, 5, and remission of sins is implied in 
v. 6. Book of the words, i. e. hook of 
the prophecy. The word booh is here 
used often of the parts combined into 
a whole, as the Book of Psalms, 20 : 42. 

5. The quotation in Luke is extended 
beyond that of Matthew and Mark. 
Every valley (literally, ravine, chasm) 
shall be filled. In the original proph- 
ecy, shall be exalted. There is no 
difference in sense, as the filling up of a 
valley or ravine is equivalent to raising 



5 Every valley shall be filled, 
and every mountain and hill shall 
be brought low ; and the crooked 
shall be made straight, and the 
rough ways shall be made smooth ; 

6 And e all flesh shall see the 
salvation of God. 

7 Then said he to the multi- 
tude that came forth to be bap- 

e Ps.98:2: Is. 52: 10; ch. 2:10. 



or exalting it. Every mountain and 
hill, &c. Thus by the filling of the val- 
leys and levelling of the mountains and 
hills, a smooth and even road would be 
formed, upon which the king and his 
retinue might travel with pleasure and 
safety. This is further denoted by the 
straightening of every crooked path, 
and the smoothing of all rough places. 
The whole imagery is drawn from the 
preparation of a road, through a rough 
and uneven country, for the triumphal 
march of a king. 

6. Shall see the salvation. In the 
original prophecy the word salvation is 
wanting, the object of the verb being 
the glory of the Lord in the preceding 
clause, which Luke in his quotation 
omitted. Salvation is used here as in 
1 : 69 ; 2 : 30, for Saviour, Messiah. In 
like manner all flesh is here put for all 
mankind. The general idea in its con- 
nection is, that so conspicuous would be 
the royal and magnificent approach on 
this wide, smooth, and level highway, 
that it would be seen even at a great 
distance. What was designated in 
the original prophecy, the glory of 
Jehovah, and here, in its Messianic 
sense, the salvation of God, which 
would be seen by all mankind, was the 
glorious approach of the King of Zion, 
on this royal road made ready for his 
triumphal procession. Stripped of the 
metaphor, these depressions, elevations, 
and crooked ways refer to the various 
obstacles, in the way of the Messiah's 
approach and sway, arising from the 
pride, perverseness, and unbelief of the 
Jewish nation, at the time of John's 
public ministry. 

f. TJie multitude that came forth 



A. D. 30.] 



CHAPTER III. 



49 



tized of him, '0 generation of 
vipers, who hath warned you to 
flee from the wrath to come ? 

8 Bring forth therefore fruits 
worthy of repentance, and begin 
not to say within yourselves, We 
have Abraham to our father : for 
I say unto you, That God is able 
of these stones to raise up chil- 
dren unto Abraham. 

9 And now also the axe is laid 
unto the root of the trees : 9 every 
tree therefore which bringeth not 
forth good fruit is hewn down, 
and cast into the fire. 



/ Mat. 



g Mat. 7 : 19. 



from various quarters of the land. In 
Matt. 3 : 7, we have the corresponding 
words many of the Pharisees and Sad- 
ducees. As Luke was writing for the 
Gentiles, there was no necessity of re- 
ferring to these classes specifically and 
by name. generation, &c. See X. on 
Matt. 3: 7. 

8, 9. These verses agree almost verba- 
tim with Matt. 3: 8-10, on which see 
Xotes. What in Matthew is think not 
to say, is in Luke begin not (i. e. do not 
attempt) to sag. The one refers to the 
inward impulse; the other, to its out- 
ward manifestation. 

10. Tfie people, i. e. the multitudes 
referred to in v. 7. What shall we do 
then? i. e. if such a terrible excision is 
to take place, what must we do in order 
to escape this awful doom ? A similar 
question is found in Acts 2 : 37. It is 
the natural and spontaneous expression 
of alarm, in view of spiritual judgments. 
See Acts 16: 30. 

11. He that hath two coats. The 
general principles of benevolence are 
here inculcated, not as in themselves 
rendering the person who practises 
them worthy of salvation, but yet of 
necessary performance, in order to ob- 
tain the divine forgiveness for sin. The 
duty of benevolence is here specified, 
because its contraries, avarice and self- 
ishness, were the prevailing sins of the 

Vol. II.— 3 



10 And the people asked him, 
saying, h What shall we do then ? 

11 He answereth and saith unto 
them, ' He that hath two coats, let 
him impart to him that hath none ; 
and he that hath meat, let him do 
likewise. 

12 Then * came also publi- 
cans to be baptized, and said 
unto him, Master, what shall we 
do? 

13 And he said unto them, 
1 Exact no more than that which 
is appointed you. 

h Ac. 2 : 87. i Ch. 11 : 41; 2 Co. 8 : 14; 

Ja. 2 : 15, 16 ; 1 Jno. 3 : 17 ; & 4 : 20. k Mat. 
21:32; ch. 7:29. I Ch. 19 : S. 

Jewish nation. Clothing and food are 
here representative of all the physical 
necessities of men; and for these, the 
coat, being the principal garment, and 
meat (literally, eatables, substantial 
food) are generically put. The senti- 
ment is that wealth, instead of being 
hoarded up, should be freely bestowed 
upon the necessities of our fellow-men, 
even when there are such large demands 
made upon us, that we must part with 
one of the only two coats we possess. 
The principle, thus strongly laid down, 
is explained in X. on Matt. 5 : 42. 

12. Publicans. See X. on Matt. 5 : 
46. These publicans are spoken of as 
coming also to John's baptism (see v. 
7), on account of their notoriously bad 
character, which would have excluded 
the idea of their attendance upon his 
ministry, had they not been specially 
adverted to in the narrative. Master 
(or teacher). As neither of the other 
classes here referred to used this term 
of respect, we may regard it as indica- 
tive of the deep humility and distress 
for sin, with which these publicans ap- 
proached John. 

13. The chief sin of the publicans, 
and one which was the natural growth 
of the method of collecting taxes by 
farming them out (see X. on Matt. 5 : 
46), was extortion. John enjoins, 
therefore, upon them the most scrupu* 



50 



LUKE. 



[A. D. 80. 



14 And the soldiers likewise 
demanded of him, saying, And 
what shall we do ? And he 
said unto them, Do violence to 
no man, m neither accuse any 

m Ex. 23 : 1 ; Le. 19 : 11. 

lous integrity, and forbids the exaction 
of any thing, beyond the legal tax which 
they were to collect. Exact; literally, 
do (from one), i. e. collect or extort 
(see N. on 19 : 23). What is appoint- 
ed, i. e. the legal taxes. 

14. Soldiers ; literally, men on the 
march, or engaged in a military expedi- 
tion. Some think from this, that they 
were soldiers in the army of Herod An- 
tipas, and at this time marching against 
Aratas. But we can hardly suppose 
that, while engaged in such an active 
service, they would turn aside to at- 
tend upon John's ministry. It is better 
therefore to refer it to troops, who 
were keeping garrison in some of the 
towns in the vicinity. Doddridge ar- 
gues that they could not have been 
Gentile soldiers, or John would have 
begun his instruction by urging upon 
them the worship of the true God. If 
they were Jewish soldiers, they must 
have been from Galilee, as those of 
Judea, now reduced to a province, were 
mostly Romans. Do violence to no man. 
Insolence and overbearance are pro- 
verbially characteristic of soldiers, sta- 
tioned in a conquered province to keep 
it in subjection. The verb here em- 
ployed has the literal signification, to 
shake violently, and hence, to affright, 
terrify, in order to extort money or 
gain some selfish end. Accuse any 
falsely in order to receive a reward for 
such information. It hardly need be 
remarked, how common is the practice 
for soldiers, set over a subjected prov- 
ince, to become spies and informers. 
Wages includes rations as well as sti- 
pends, the latter of which was about 
three cents a day. This word is found 
in the tropical sense of wages of sin, in 
Rom. 6:23; 2 Cor. 11:8. This ex- 
hortation of John is aimed against a 
mutinous demand for higher wages, and 
any unlawful attempt to increase their 



falsely ; and be content with your 
wages. 

15 And as the people were in 
expectation, and all men mused 
in their hearts of John, whether 
he were the Christ, or not ; 



resources by intimidation or false accu- 
sation. 

15. Were in expectation, and wait- 
ing for some decided manifestation of 
John's real official character. This 
state of doubtful hope, into which the 
people were brought by John's appear- 
ance, is well explained in John 1 : 19- 
22, where it appears that, when he did 
not declare himself with sufficient clear- 
ness, messengers were sent to him with 
the, direct inquiry as to who he was. 
His reply disabused them of every no- 
tion that he was the Messiah. All men. 
The whole community was pervaded 
with anxious hope that John was the 
true Messiah, and not only was it con- 
versed upon, when men assembled to- 
gether, but it was uppermost in every 
one's thoughts. The word rendered 
mused, has in the original a commercial 
sense, and refers to the reckoning up 
and settlement of accounts. As the 
items of such accounts are arranged on 
the credit side of the sheet or its oppo- 
site, and then balanced, so that it can 
be seen which preponderates, so the 
word came to signify a balancing of ar- 
guments and proofs, adverse to or in 
favor of a given opinion, in order to 
reach a definite conclusion as to its 
truth or falsehood. Wlxether he were 
the Christ. This indirect question has 
that negative form in the original, 
which implies an affirmative answer. 
The people had scarcely a doubt that 
John was the Christ. This confidence 
is also strengthened by a particle in 
the original, which gives a shade of 
surprise, as though the thing were well 
nigh certain, and yet of too good im- 
port to be believed. Our correspond- 
ing form of expression would be, wheth- 
er in the world he were the Christ, or 
in the direct form of interrogation, can 
it be possible that he is the Christ ? 
The conclusion to which they were fast 



A. D. 30.] 



CHAPTER III. 



51 



16 Jolm answered, saying unto 
them all, " I indeed baptize you 
with water ; but one mightier 
than I cometh, the latchet of 
whose shoes I am not worthy to 
unloose : he shall baptize you 
with the Holy Ghost, and with 
fire : 

17 Whose fan is in his hand, 
and he will thoroughly purge his 
floor, and ° will gather the wheat 
into his garner ; but the chaff he 
will burn with fire unquenchable. 

n Mat. 3 : 11. 
o Mi. 4 : 12 ; Mat. 13 : 30. 



arriving, that John -was the Messiah, 
shows how necessary was his emphatic 
denial that he was that personage. 
"With this portion of Luke, the reader 
should compare John 1 : 19-27. 

16. The people being in such danger 
of mistaking the official rank of John, 
he modestly but firmly disclaims all 
right to the title of Messiah, but at the 
same time avers that he was soon to 
make his appearance. Saying unto 
them all. His denial was open and 
public. It was made both to those 
who had come to his baptism, and to 
the priests and Levites who had been 
sent from Jerusalem, to learn from his 
own lips his official character and posi- 
tion. He did not permit a doubt to 
linger in any mind, as to his relative 
inferiority to the Messiah. One might- 
ier than I. The original, both here and 
in Mark, is very emphatic, the Mightier 
than I or any other created being. 
Cometh, i. e. is approaching. On the 
general sentiment of this and the fol- 
lowing verse, see Xs. on Matt. 3 : 11, 12. 

18. Many other things, &c. The 
evangelists are necessarily brief in their 
account of John's ministry, their de- 
sign being to make it simply intro- 
ductory to the baptism and ministry 
of Jesus. Exhortation. A generic 
word embracing admonition, instruc- 
tion, exhortation, and the like. Preach- 
ed he; literally, was he preaching or 
evangelizing. Although a stern reform- 



18 And many other things in 
his exhortation preached he unto 
the people. 

19 'But Herod the tetrarch, 
being reproved by him for Hero- 
dias his brother Philip's wife, and 
for all the evils which Herod had 
done, 

20 Added yet this above all, 
that he shut up John in prison. 

21 *fT Now when all the people 
were baptized, ? it came to pass, 
that Jesus also being baptized, 

p Mat. 14:3; Ma. 6:17. 
q Mat. 3 : 13 ; John 1 : 32. 

er, oftentimes addressing the people in 
the language of rebuke, yet as he spoke 
of the Messiah, and prepared his hear- 
ers to receive the gospel in its full rich- 
ness, as it was afterwards proclaimed 
by Jesus, he was also the messenger of 
good tidings. 

19, 20. See Ns. on Matt. 14: 3-5; 
Mark 6 : 17-20. Luke refers to this 
imprisonment of John by way of anti- 
cipation, its proper place being after 
4 : 14. The passage as it stands here 
is parenthetic. From the incident here 
related, we see in John the true re- 
former, whose zeal for the honor of his 
God was such, that he looked upon hu- 
man dignity and rank as of little mo- 
ment. He not only rebuked Herod for 
his unlawful connection with Herodias, 
but also for his evil life, and this doubt- 
less contributed to his imprisonment 
by this wicked prince. The three 
evangelists should be read in connec- 
tion, in order to see clearly the re- 
lations, which subsisted between John 
and Herod. 

21. When all the people, &c. TVe are 
not with Alford to suppose, that all the 
people had been baptized before our 
Lord's baptism, for it is quite evident 
that John continued to preach and 
baptize, until the time of his imprison- 
ment. AVe must therefore attach to 
all the restricted sons; 1 great numbers. 
Some avoid this in-ce&ity by interpret- 
ing : during the time when all the people 



52 



LUKE. 



[A. D. 30. 



and praying, the heaven was 
opened, 

22 And the Holy Ghost de- 
scended in a bodily shape like a 
dove upon him, and a voice came 
from heaven, which said, Thou 
art my beloved Son* in thee I 
am well pleased. 

23 And Jesus himself began to 
be r about thirty years of age, 
being (as was supposed) * the son 

r See Nu. 4 : 3, 35, 39, 43, 47. 
s Mat. 13:55; John 6 : 42. 

were being baptized. But the tense of the 
original does not admit this. Webster 
and Wilkinson correctly say, that the 
tense " expresses that our Lord was 
baptized at the same time with the 
people, that there was no distinction 
in point of time between his baptism 
and theirs." This must be the true ex- 
position, if all is pressed to include the 
whole number baptized by John. And 
praying. On this additional particular 
in Luke, as well as the words, in a bodily 
shape, see N. on Matt. 3 : 16. Bengel 
remarks that Luke frequently refers to 
the prayers of Jesus, especially on im- 
portant occasions. See 6:12; 9 : 18, 
19 ; 22 : 32, 41 ; 23 : 26. He also takes 
Thou (v. 22) as emphatic, the manifes- 
tation being a response to his prayer. 

22. And the Holy Ghost descended. 
In Matthew and Mark the words are, 
he saw the Spirit descending. We have 
therefore the twofold form of represen- 
tation, that the thing took place, and 
was seen to take place. No higher as- 
surance of the reality of the occurrence 
could be given. Bodily shape. " A 
visible appearance similar to the Shechi- 
nah in the Old Testament." Webster 
and Wilkinson. In thee. Matthew and 
Mark : in whom. The form of expres- 
sion in Luke is the more emphatic. 

23. Jesus himself, or this same Jesus, 
the pronoun serving to distinguish him 
from others. Began to be. This is evi- 
dently a mistaken translation. The 
word rendered began, is a participle in 
the original, and so removed from the 



of Joseph, which was the son of 
Heli, 

24 Which was the son of Mat- 
that, which was the son of Levi, 
which was the son of Melchi, 
which was the son of Janna, 
which was the son of Joseph, 

25 Which was the son of Mat- 
tathias, which was the son of 
Amos, which was the son of Na- 
uru, which was the son of Esli, 
which was the son of Nagge, 

26 Which was the son of 



verb rendered to be (but literally was), 
that the translation should be : and, 
Jesus tvas about thirty years of age, 
(when thus) beginning (or entering upon) 
his public ministry. This interpretation 
is adopted by the best modern com- 
mentators, although Bloomfield adheres 
to the translation : Jesus was beginning 
to be about thirty years, i. e. he had 
nearly completed his 30th year. Weis- 
ler constructs and translates thus : and 
he was, when he began (or as we should 
say in the beginning), about 30 years of 
age. This does not differ essentially 
from that, given above as the true in- 
terpretation. In regard to the time 
here spoken of, thirty must not be ta- 
ken as a round number, so that about 
thirty might be referred to any year, 
within two or three of that number on 
either side. It must be taken as. a 
specific designation of time, the indefi- 
niteness, contained in about, referring 
to some few months above or under 
that period of life. As Alford remarks, 
he could not well be under, since thirty 
years of age was the appointed time, 
for the commencement of public service 
of God by the Levites. See Numb. 4 : 
3, 23, 43, 47. Being as was supposed, 
&c. i. e. being the reputed son of Jo- 
seph. Which was the son of Heli. It 
has always been regarded a very diffi- 
cult task to harmonize the genealogical 
tables given by Matthew and Luke. 
There can be no doubt as to the design 
of Matthew, which was to trace our 
Lord's pedigree back from his reputed 



A. D. 30.] 



CHAPTER III. 



53 



Maath, which was the son of Mat- 
tathias, which was the son of 
Semei, which was the son of Jo- 
seph, which was the son of Judah, 



Which was th 



of Joan- 



na, which was the son of Rhesa, 
which was the son of Zorobabel, 
which was the son of Salathiel, 
which was the son of Neri, 

28 Which was the son of Mel- 
chi, which was the son of Addi, 
which was the son of Cosain, 
which was the son of Eluiodam, 
which was the son of Er, 

29 Which was the son of Jose, 

father Joseph, in order to furnish legal 
evidence to the Jews, that Jesus of 
Nazareth was, through his male an- 
cestry, the lineal descendant of David 
and of Abraham. But how is it that 
Luke diverges from Joseph, and pursues 
the pedigree of our Lord through a 
different series to David? How is it 
that Joseph is in the one case declared 
to be the son of Jacob, and in the other, 
the son of Heli ? Alford's mode of ex- 
planation, that the two genealogies are 
both in the line of Joseph and not of 
Mary, is a notable instance of begging 
the very question at issue, and brings 
with it the still greater difficulty, of ac- 
counting for the disagreement of names 
in the two tables. If we suppose the 
two Evangelists to have been endowed 
with common sense, without inspiration, 
they could not have fallen into so ob- 
vious an error as to give a list of our 
Lord's paternal ancestry, so totally di- 
verse from Joseph back to David. That 
each of his ancestors had two distinct 
names, is too absurd to believe for a 
moment. "We are therefore driven to 
the alternative, that two distinct pedi- 
grees are given, and that Luke traces 
our Lord's genealogy in the line of 
Mary. This will require the word .son, 
in the link between Joseph and Heli, 
to be taken in the sense of son-in-law, 
a meaning which it has in 1 Sam. 24 : 
16 ; 26 : 21, 25. Compare also Ruth. 
1 : 11, 12, 13. That this is its true 



which was the son of Eliezer, 
which was the son of Jorim, 
which was the son of Matthat, 
which was the son of Levi, 

30 Which was the son of Sim- 
eon, which was the son of Judah, 
which was the son of Joseph, 
which was the son of Jonan, 
which was the son of Eliakim, 

31 Which was the son of Me- 
lea, which was the son of Menan, 
which was the son of Mattatha, 
which was the son of ' Nathan, 
" which was the son of David, 

t Zee. 12 : 12. u 2 Sa. 5: 14; 1 Ch. 3 : 5. 

signification here appears from the fol- 
lowing considerations : 

1. If Heli was Mary's father, it is 
clear that Joseph was his son-in-law. 
The assumption, therefore, that this re- 
lationship is here designated, comports 
with the facts of the case, or at least is 
not contradicted by them. 

2. The words, being as was supposed, 
although immediately referable to the 
following words, the son of Joseph, yet 
indicate that the Evangelist had his eye 
on the real parentage of Jesus, first as 
being the Son of God (see Luke 1 : 35), 
and then of David, through the line of 
his maternal ancestry, which alone was 
true and real. It is as though he in- 
tended his readers mentally to supply 
in the next clause, the words, but in 
reality (according to the flesh) the son 
of Heli. If it be asked why Luke did 
not openly express this idea, by putting 
the name of Mary in place of Joseph, 
and writing, which was the daughter of 
Heli, the answer is furnished in the 
almost invariable usage of the ancients, 
especially the Jews, to reckon one's 
pedigree through the paternal rather 
than the maternal line. But unless 
Luke, after this reference to our Lord's 
supposed relationship to Joseph, passes 
over to his real ancestry, his genea- 
logical table would be according to his 
own showing, one that was fictitious. 
The whole array of names back to 
Adam, would rest on that of one who 



54 



LUKE. 



[A. D. 30. 



32 "Which was the son of 
Jesse, which was the son of Obed, 
which was the son of Booz, which 
was the son- of Salmon, which 
was the son of Naasson, 

33 Which was the son of Amin- 
adab, which was the son of Aram, 
which was the son of Esrom, 
which was the son of Phares, 
which was the son of Judah, 

34 Which was the son of Ja- 
cob, which was the son of Isaac, 
which was the son of Abraham, 

x Eu. 4 : 18, &c. : 1 Ch. 2 : 10, &c. 



was only the reputed father of our 
Lord. Matthew, whose design was to 
furnish legal evidence to the Jews that 
Jesus was the descendant of David by 
the paternal line, makes no such quali- 
fying remark, as is here found in Luke, 
for it would have vitiated and rendered 
worthless the record. But Luke, whose 
object was to show his real rather than 
his legal ancestry, which with the Jews 
could only be reckoned in the paternal 
line, advertises us in the very outset, 
that Joseph was not our Lord's real fa- 
ther, and prepares us, therefore, to 
pass to Heli, with whom the male an- 
cestry on his mother's side commences. 
This then is the sentiment which Luke's 
qualifying phrase, being as was supposed, 
gives to the passage : the reputed pedi- 
gree of Jesus was in the line of Jo- 
seph's ancestors, but his real pedigree 
was to be found in the line of Heli, to 
whom Joseph sustained the relation of 
son, if not by adoption, yet by his 
having married Mary, the daughter of 
Heli, and mother of Jesus. 

3. We should expect a genealogy 
somewhere in the Gospels, which would 
verify to the very letter the prediction, 
that Christ was to be of the seed of 
David and of Abraham. The ancestry 
of Joseph, who was only his reputed 
father, would not answer this demand. 
It might be adduced in the way of legal 
proof to the Jew, that Jesus had this 
mark of the Messiahship, but does not 
satisfy the conditions of the prophecy, 



9 which was the son of Thara, 
which was the son of Nachor, 

35 Which was the son of Sa- 
ruch, which was the son of Kagau, 
which was the son of Phalec, 
which was the son of Heber, 
which was the son of Sala, 

36 z Which was the son of Cai- 
nan, which was the son of Ar- 
phaxad, "which was the son of 
Sem, which was the son of Noah, 
which was the son of Lamech, 

y Ge. 11 : 24, 26. z See Ge. 11 : 12. 
a Ge. 5 : C, &c. ; & 11 : 10, &c. 



that he was to be a real descendant of 
David. Now to fill this niche in the 
proof of our Lord's Messiahship, by 
tracing his true lineage back to David 
and Abraham, was doubtless the reason 
why Luke prepared and inserted his 
genealogical table. 

4. The fact that Luke carries his re- 
cord back to Adam, who was declared 
to be the son of God, shows clearly that 
it was designed to subserve a different 
purpose from that of Matthew, viz. to 
furnish a full and authentic register of 
the real ancestry of Jesus, back to 
Adam, who, as having no earthly fa- 
ther, was appropriately called son of 
God, and thus became the type of the 
second Adam, who was in the highest 
sense the Son of God. 

We come then to the conclusion that 
Joseph was Heli's son, by the marriage 
of his daughter, and perhaps also by 
adoption, and that this genealogy of 
Luke was designed to furnish proof 
that our Lord " was made of the seed 
of David according to the flesh." Ko- 
mans 1 : 3. 

It is a well authenticated fact, that 
the Jews never disputed the real de- 
scent of Christ from David, until, in 
modern times, they were taught by in- 
fidels this mode of parrying the argu- 
ments of the Messiahship of Jesus. 

In regard to the catalogue of names, 
it is most likely that Luke took his ac- 
count from family records. This will 
account for the introduction of Cainan 



A. D. 30.] 



CHAPTER IV. 



55 



37 Which was the son of Ma- 
thusala, which was the son of 
Enoch, which was the son of Ja- 
red, which was the son of Male 
leel, which was the son of Cai- 
nan, 

38 "Which was the son of Enos, 
which was the son of Seth, which 
was the son of Adam, b which was 
the son of God. 

I Ge. 5 : 1, 2. 

the son of Arphaxad, which is omitted 
in Gen. 11:12, 13, probably for a simi- 
lar reason that the names of three kings 
are omitted in Matthew's genealogy. 
See X. on Matt. 1:1. As it regards the 
occurrence of the names Zorobabel and 
Salathiel in both records, we must not 
infer from this that they were the same 
persons ; for in that case, as Salathiel, 
according to Matthew, was the son of 
Jeremiah by natural descent, he must 
have been called the son of Xeri in 
Luke (v. 27), either from adoption or 
marriage. "In that case," as Dr. Rob- 
inson well remarks, "his connection 
with David through Xathan, as given 
by Luke, was not his own personal gen- 
ealogy. It is difficult therefore to see 
why Luke, after tracing back the de- 
scent of Jesus to Salathiel, should aban- 
don the true personal lineage in the 
royal line of kings, and turn aside again 
to a merely collateral and humbler line. 
If the mother of Jesus was in fact de- 
scended from the Zorobabel and Sala- 
thiel of Matthew, she, like them, was 
descended also from David through the 
royal line. Why rob her of this dig- 
nity, and ascribe to her only a descent 
through an inferior lineage ? " 

CHAPTER IV. 

1--13. The Temptation. Desert of 
Judea. See Xs. on Matt. 4: 1-11; 
Mark 1 : 12, 13. Luke's account of this 
transaction is the fullest, Mark's being 
comprised in two verses, and Matthew 
omitting several particulars noted by 
Luke. 

1. Being fall of the Holy Ghost. This 



CHAPTER IV. 

AND "Jesus being full of the 
Holy Ghost returned from 
Jordan, and b was led by the Spirit 
into the wilderness, 

2 Being forty days tempted of 
the devil. And e in those days 
he did eat nothing : and when 
they were ended, he afterward 
hungered. 

a Mat. 4:1; Ma. 1 : 12. b V. 14; ch.2 : 27. 
c Ex. 34: 28; 1 Ki. 19 : 8. 

is peculiar to Luke, and is to be referred 
to the descent of the Holy Spirit upon 
him after his baptism. See 3 : 22. He 
was now fully prepared for his mission, 
introductory to which was to be that 
awful and mysterious conflict, in the wil- 
derness, with the great adversary and 
tempter. Returned from Jordan, i. e. 
he left the immediate vicinity of the 
river. By tlie Spirit, i. e. the Holy 
Spirit. The words Ghost and Spirit are 
the same in the original. 

2. Being forty days, kc. Were it not 
for the parallel passage in Mark 1:13, 
I should be disposed, with Bengel, to 
construct and read thus : " he was led 
into the desert, and was there forty 
days," referring the time specified solely 
to his withdrawal from the sight of men. 
But, with Mark's account in view, I can- 
not avoid the conclusion, that to a 
greater or less extent, he was subject 
to the assaults of Satan, during bis whole 
sojourn in the desert, but that, at the 
close, such fierce and unwonted tempta- 
tions beset him, that it was as though 
the tempter had come to him for the 
first time. In this aspect Matthew pre- 
sents the transaction, ignoring the as- 
saults made upon our Lord's integrity 
during the whole time he was in the 
wilderness, and referring only to what 
took place at the close of his abode 
there. In those days, &c. See X. on 
Matt. 4:2. He afterward hungered. 
During the previous forty days, he had 
been in such a state of ecstasy, as to be 
insensible to hunger. But now he feels 
the want of food, and this the adver- 
sary seeks to make the occasion of his 



56 



LUKE. 



[A. D. 30. 



3 And the devil said unto him, 
If thou be the Son of God, com- 
mand this stone that it be made 
bread. 

4 And Jesus answered him, 
saying, d It is written, That man 
shall not live by bread alone, but 
by every word of God. 

5 And the devil, taking him 
up into a. high mountain, shewed 
unto him all the kingdoms of the 
world in a moment of time. 

6 And the devil said unto him, 
All this power will I give thee, 
and the glory of them : for e that 
is delivered unto me ; and to 
whomsoever I will, I give it. 

7 If thou therefore wilt wor- 
ship me, all shall be thine. 

8 And Jesus answered and said 
unto him, Get thee behind me, 

d Be.8: 3. 
e John 12 : 31 ; & 14 : 30; Ee. 13 : 2, 7. 



sinning by the unlawful creation of 
food. 

5. This temptation is the third and 
last in Matthew. That such is the true 
order we may justly argue, from the 
more open display of Satanic craft in 
this temptation, which leads Jesus to 
command him to be gone. After such 
a peremptory dismissal, we can hardly 
suppose, that he would immediately set 
about plying our Lord with, a third 
temptation. In a moment of time. The 
word rendered moment, literally signifies 
a prick, point, and is tropically put for 
the minutest particle. When applied 
to time, it signifies an instant, a mo- 
ment, not unlike our expression, at a 
glance of the eye. The suddenness of 
this prospect added much to the power 
of the temptation. At such a burst of 
dazzling splendor, the mind would be 
apt to be captivated, ere it was aware 
of the danger to Avhich it was exposed. 

6. All this power, i. e. the dominion 
and jurisdiction of the whole region ex- 
posed to our Lord's view. The glory 
of them. See N. on Matt. 4 : 8. For 



Satan: for -^it is written, Thou 
shalt worship the Lord thy God, 
and him only shalt thou serve. 

9 9 And he brought him to Je- 
rusalem, and set him on a pinna- 
cle of the temple, and said unto 
him, If thou be the Son of God, 
cast thyself down from hence : 

10 For A it is written, He shall 
give his angels charge over thee, 
to keep thee : 

11 And in their hands they 
shall bear thee up, lest at any 
time thou dash thy foot against a 
stone. 

12 And Jesus answering said 
unto him, *"It is said, Thou shalt 
not tempt the Lord thy God. 

13 And when the devil had 
ended all the temptation, he de- 
parted from him * for a season. 

/De.6:13; &10:20. {7Mat.4:5. 7iPs.91: 
11. «De.C: 16. k John 14 : 30 ; He. 4 : 15. 



that (viz. the power and glory of these 
kingdoms) is delivered unto me. This 
may be explained by Eph. 2 : 2, where 
Satan is called " the prince of the power 
of the air," and by John 12 : 31 ; 2 Cor. 
4 : 4, where he is denominated the god 
and prince of this world ; yet this does 
not imply lawful power or dominion. 
God has delegated to him no such au- 
thority as he here claims, and in this, 
as in all his vain promises and assump- 
tions, he shows himself to be the father 
of lies (John 8 : 44). 

8. Unless we adopt the order of Mat- 
thew, we cannot well see how Satan 
would have dared to approach our Lord 
with another temptation, after such a 
recognition of his true character and 
authoritative command to depart. 

13. Bengel says that there is no 
temptation, against which believers may 
not, from these of our Lord, derive 
weapons, and learn the method of their 
use. Foraseason; literally, until an op' 
portune season, or a convenient time. 
Such an occasion was furnished in the 
hour of darkness (22 : 53), when our 



A. D. 30.] 



CHAPTER IV 



57 



14 T ' And Jesus returned m in 
the power of the Spirit into " Gali- 
lee : and there went out a fame of 
him through all the region round 
about. 



I Mat 4 
m V. 1. 



12; John 4: 43. 

n Ac. 10 : 37. 



Lord's " soul was sorrowful even un- 
to death." See Matt. 26 : 38 ; John 
14 : 30. 

14. Jestcs returned, &c. See N. on 
Matt. 4 : 12. In the power of the Spirit, 
which had descended upon him after 
his baptism, and impelled by which he 
had gone into the wilderness. It was 
henceforth never to leave him. The 
expression, power of the Spirit, does not 
here signify that the divine energy was 
exerted in causing him to return to Gal- 
ilee, but that he was so possessed of 
the Spirit, that all his words and acts 
demonstrated its existence in him. In- 
to Galilee. A considerable interval 
elapsed between the time of the tempta- 
tion and this visit to Galilee, in refer- 
ence to which see N. on Matt. 4 : 12. 
There went out a fame, &c. His mode 
of teaching, and the spirituality of his 
doctrines, excited the attention of men. 
The report also of the things he did at 
the feast (John 4 : 45) had found its 
way into Galilee, and spread rapidly and 
extensively around. Together with this 
came up the remembrance of his mira- 
cle performed in Cana, on a previous 
visit to this region (John 2 : 1-12). All 
these things had a wonderful effect upon 
the people, and served to draw their 
attention to this new spiritual teacher 
who had come among them. Alford 
i"cfers this fame of his doings also to 
what he did at Capernaum ; but the 
healing of the nobleman's son (John 4: 
46-54) took place after this, and the 
fame to which reference is made, was 
evidently what had preceded his return 
to Galilee. 

15. And he taught; literally, he him- 
self taught. The idea is, that not only 
the general report alluded to in v. 14, 
gave him publicity, but he made him- 
self still more known by his addresses 
in their synagogues. Being glorified of 
Vol. II.— 3* 



15 And he taught in their syna- 
gogues, being glorified of all. 

16 And he came to " Nazareth, 
where he had been brought up : 
and, as his custom was, ^he went 

o Mat. 2 : 23 : & 13 : 54; Ma. 6 : 1. 
p Ac. 13:14; &17:2. 



all, i. e. being in high estimation with 
all. They were in that state of wonder 
and excitement, which would naturally 
attend the first appearance and preach- 
ing of so remarkable a person. 

16-31. Jesus is rejected at Naza- 
reth, AND TAKES UP HIS ABODE AT Ca- 

pernaum. The account of this incident 
at Nazareth, is found only in Luke, al- 
though it is doubtless alluded to in 
Matt, 4 : 13-16. Alford refers this visit 
to Nazareth, to one made at a later pe- 
riod in our Lord's ministry. But see 
N. on Matt. 4 : 13. Before this incident 
at Nazareth, is to be placed the healing 
of the nobleman's son at Capernaum 
(John 4 : 46-54). 

16. Where he had been brought tip. 
When we consider that our Lord had 
passed nearly or quite twenty-eight 
years of a blameless life in Nazareth, 
we see how highly exasperated they 
must have become at the truth, to treat 
him as they did on the occasion of this 
visit. As his custom was. The con- 
struction of the original is such, as to 
refer this clause solely to his habit of 
attending the synagogue worship on 
the Sabbath. At the same time we 
may infer that he made it his practice, 
at least after his entrance upon his 
public ministry, to read and expound 
the word of God on such occasions. 
Stood up for to read (see N. on Matt. 
4 : 23). It appears from this that the 
service of reading in the synagogue, 
was a voluntary one. This however 
does not forbid the idea, that persons 
were sometimes selected beforehand to 
perform this duty. In the present in- 
stance, our Lord expressed his readi- 
ness to read by standing up, which 
posture he maintained while reading. 
Dr. Jahn says, that the person whose 
duty it was to read, placed upon his 
head, as is done at the present day, a 



58 



LUKE. 



[A. D. 20. 



into the synagogue on the sabbath 
day, and stood up for to read. 

17 And there was delivered 
unto him the book of the prophet 
Esaias. And when he had opened 
the book, he found the place 
where it was written, 



covering called Tallith, to which Paul 
alludes 2 Cor. 3:15. 

17. Tlien ivas delivered, &c. The 
book of the Old Testament to be read, 
was selected by the ruler of the syna- 
gogue, but the particular portion was 
left to the choice of the reader. In the 
present instance, the prophecy of Isaiah 
was assigned, as the portion out of 
which the selection was to be made; 
and our Lord, on opening the book 
thus presented to him, turned to the 
passage here referred to. The word 
rendered book, is not the word in the 
original thus translated in 3 : 4, but one, 
whose usual signification is a scroll, vol- 
ume, while there the word refers to the 
prophecy or contents of the book. 
Wlien he had opened (literally, tmrolled) 
the book, i. e. the volume. In ancient 
times, books composed of flexible ma- 
terials which would permit it, were 
rolled upon a stick, from which it was 
unrolled around another of equal size. 
As the reader advanced he unrolled 
from the one to the other, until when 
he had finished reading the book, it 
was all rolled around the other cylinder. 
It was then rolled off again upon the 
first stick, and was ready for a second 
perusal when desired. If any particular 
place was to be z'ead, the reader un- 
rolled the scroll, until he came to the 
particular passage which he wished to 
read. He found, inc. Some erroneously 
refer this to mere chance, as he unrolled 
the book. But that he had a design 
in reading this Messianic prophecy, is 
very evident. The word found has 
here no other sense, than that he look- 
ed for and found the passage which 
he had intended to read on this occa- 
sion. 

18. The Spirit of the Lord, &c. This 
passage h found in Isa. 61 : 1, 2, and 



18 The Spirit of the Lord is 
upon q me, because he hath anoint- 
ed me to preach the gospel to the 
poor ; he hath sent me to heal 
the brokenhearted, to preach de- 
liverance to the captives, and re- 
s' Is. 61 : 1. 



is almost in the exact words of the ori- 
ginal, the clause, to set at liberty them 
which are bruised, being added appa- 
rently from Isa. 58 : 6. This prophecy, 
acknowledged by every Jew to be Mes- 
sianic, set forth in the clearest terms 
the spiritual nature of the Messiah's 
office, and hence was selected by Jesus 
to show its exact fulfilment in himself. 
He read from the Hebrew, but as Luke 
wrote his Gospel for Gentile readers, he 
quoted it as it stands in the Septuagint. 
The Spirit of the Lord. In the appli- 
cation of the prophecy to Jesus, this 
refers to the descent of the Spirit upon 
him at his baptism, under the power 
of whose influence he had come into 
Galilee (v. 14), to perform the very 
works here predicted, as those for 
which the Messiah was to be anointed 
or consecrated. Here then the pro-' 
phecy had its perfect fulfilment in him. 
Because (or inasmuch as) refers to what 
follows, as proof of the indwelling of 
the Spirit in the Messiah. Poor, i. e. 
the spiritually poor. The implication 
is by no means necessary, that they 
felt their need of a Saviour. Hence the 
word poor is here substituted for meek 
in the original, which refers primaiuly 
to those oppressed and afflicted by their 
long captivity in Babylon. Some ex- 
positors restrict the word poor, to those 
in the humbler walks of life. But while 
it is true that the trophies of redeeming 
grace are gathered in the main from 
this class (see 1 Cor. 1 : 26-29), yet the 
offers of salvation, to which special re- 
ference is here had, are made to per- 
sons in every condition of life. To heal 
the brokenhearted (or the contrite) i. e. 
to bestow upon those who are bowed 
down under the burden of sin, and 
mourn over their lost condition, for- 
giveness and peace. To preach deliver- 



A. D. 30.] 



CHAPTER IV. 



59 



covering of sight to the blind, 
to set at liberty them that are 
bruised, 

19 To preach the acceptable 
year of the Lord. 



ance to the captives. The imagery is 
drawn from the Babylonish captivity, 
but reference is had to those who are 
in bondage to sin, the deliverance be- 
ing a spiritual one. This is clear from 
the whole context. And recovering of 
sight to the blind. The language is still 
drawn from the captivity above refer- 
red to. A common practice was to 
put out the eyes of such captives, as 
were of a rank or condition to excite 
future alarm, should they ever obtain 
their liberty. See Judg. 16 : 21 ; 2 
Kings 25 : 7. Hence some have 
thought this to be a free translation of 
the clause in the original prophecy, 
"the opening of the prison to them 
that are bound." Others refer this 
clause to Isa. 35 : 5. In which of these 
ways, the variation in Luke from the 
original in Isaiah is best accounted for, 
is somewhat doubtful. The former is 
the more consonant with the principles 
of sound interpretation. We cannot 
well suppose that our Lord in reading, 
would not strictly adhere to the ori- 
ginal, nor that Luke would represent 
him as reading what he did not actually 
read. That the clause is to be taken 
in a spiritual sense, is beyond a doubt. 
It is true that our Lord healed many 
who were physically blind, but it was 
to open the eyes of men to their lost 
condition by nature, and their need of 
a Saviour, that his labors were chiefly 
directed. See John 9 : 39. To set at 
liberty, &c. This seems to have been 
quoted from 58 : 6, for the sake of 
strengthening the idea contained in the 
clause, to preach deliverance to the cap- 
tive. Our Lord may have turned to 
that passage as he read, or quoted it in 
the hearing of his auditors from mem- 
ory. In the original prophecy, reference 
is had to those in a state of hopeless 
and cruel servitude, and who were to 
be introduced to freedom. The words 
that are bruised, refer to the cruel treat- 



20 And he closed the book, 
and he gave it again to the min- 
ister, and sat down. And the 
eyes of all them that were in the 
synagogue were fastened on him. 



ment, which they had experienced from 
their masters and oppressors. So the 
slaves of sin, when brought into the 
glorious liberty of the Gospel, and 
made freemen in Christ, will often 
carry through life the marks of their 
cruel servitude, in minds enfeebled by 
vice and sensual indulgence, and bodies 
deprived of full health and vigor by 
long-indulged habits of sin. 

19. To preach the acceptable year of 
the Lord. The original refers to the 
year of jubilee, when all who were in a 
state of servitude, were permitted to re- 
turn home, and receive anew the in- 
heritance, which for a season had been 
alienated from them. So the trumpet 
of the gospel was to proclaim universal 
deliverance to those in spiritual bondage, 
and a restoration of all things to their 
primeval order and harmony. Accept- 
able year of the Lord, i. e. a time when 
God is ready and willing to hear. This 
verse is a comprehensive summary of 
the preceding one, and both together 
unfold fully the great idea of the gospel 
of salvation. 

20. Closed the book, i. e. rolled it up 
(see X. on v. 17). There was a calm 
and quiet dignity in his manner, highly 
befitting the place and occasion. Min- 
ister. This was one of the servants of 
the synagogue, whose business it was 
to carry the Book of the Law to the 
reader, and to receive it from him as 
in the present instance. His duties in 
other respects, were much like those of 
our sextons. And sat down. There was 
nothing unusual in this, for persons in 
those times sat while teaching. But 
there was something in his manner or 
tone of voice, which riveted the atten- 
tion of the people, and caused every 
eye to be fixed upon him. The verb 
were fastened literally means, were earn- 
estly directed, from a word signify- 
ing to stretch, and hence to be intent 
upon. 



60 



LUKE. 



[A. D. 30. 



21 And he began to say unto 
them, This day is this scripture 
fulfilled in your ears. 

22 And all bare him witness, 

r Ps. 45 : 2 ; Mat. 13 : 54 ; Ma. 6 : 2 ; ch. 2 : 47. 



21. Began to say, &c. It is probable 
that our Lord delivered, on this occa- 
sion, quite an extended discourse, of 
which the great theme is here given, 
viz. the fulfilment at that time of the 
prediction, which he had just read in 
their hearing. It seems to have been 
customary, in the time of Christ, for 
the one who read the Scriptures, to ad- 
dress the people from that portion 
which he had read, or any other ap- 
propriate selection. Any person how- 
ever of suitable mental attainments, 
was at liberty to address the assembly. 
See Matt. 4 : 23 ; Acts 13 : 5, 15 ; 15 : 
21. This day. At this very time and 
occasion. They could be at no loss to 
understand his meaning, when he thus 
positively declared, that on that very 
day this great prophecy had been ful- 
filled. The prediction was declared to 
have direct and primary reference to 
the very preaching, to which they were 
then listening. It was fulfilled in their 
hearing. The very gospel referred to 
by the prophet, was then being preach- 
ed to them by the One, who was an- 
ointed of God's Spirit for that purpose. 
Thus our Lord, in no ambiguous lan- 
guage, declared himself to his fellow- 
townsmen to be the Messiah. It was 
this which drew from them the con- 
temptuous inquiry, made in the next 
verse. It may be remarked here, that 
the people passed through several stages 
or grades of feeling, before they reach- 
ed that state of maddened fury, which 
could be satisfied with nothing short of 
his death. At first they wonder at the 
sweetness and grace, with which he in- 
terpreted that beautiful prediction of 
Isaiah. Then as the truth and justice 
of his Messianic claim were pressed 
home to their conscience, their wonder 
is succeeded by open contempt, which 
by another touch of the spear of truth 
(vs. 25-27), is transformed into the most 
furious rage. 



and 'wondered at the gracious 
words which proceeded out of his 
mouth. And they said, Is s not 
this Joseph's son ? 



s John 6 : 42. 



22. All who listened to his discourse. 
Bare him ivit?tess, i. e. gave a favorable 
testimony to the subject and manner of 
his discourse. It was not one abound- 
ing in false reasonings, or unfounded 
assumptions. It bore the impress of 
truth. No fallacy of argument or er- 
roneous statement, could be detected in 
the whole discourse. Wondered, i. e. 
listened with admiration and wonder, 
for, as Bengel remarks, the idea of ap- 
probation and praise is implied in the 
verb. Gracious words or words of 
grace. This may betaken in an evangel- 
ical sense, or as a tribute of admiration 
to the beauty and cogency of reason- 
ing manifested in his discourse. The 
latter I take to be the true sense, as 
they were too blinded to see the depth 
of grace and salvation, which we find 
in the Avords here spoken by our Lord. 
Which proceeded, &c. An oriental ex- 
pression for the utterance of a grave 
and earnest discourse. We may gather 
from this, that our Lord's address was 
of some considerable length. And they 
said, &c. Now their wonder and ad- 
miration are beginning to yield to a 
feeling of contempt for his pretensions. 
Is not this Joseph's son ? Can one in 
such low condition of life, presume to 
be the great and long-expected Mes- 
siah ? It is probable that this question 
was not put audibly, until near the close 
of his discourse, when the argument 
from the prophecy, that he was the 
Messiah, was developed, and his claims 
to this high honor fully substantiated. 
Then the low murmurs of disapproba- 
tion, with which his discourse was receiv- 
ed, as it approached the application of 
the prophecy to himself, gave place to 
the most open expressions of contempt, 
that a person of such mean birth, whom 
they had known for years as a poor 
laborer, should declare himself to be a 
personage of such dignity as the Mes- 
siah. 



A. D. 30.] 



CHAPTER IV. 



61 



23 And he said unto them, Ye 
will surely say unto me this prov- 
erb, Physician, heal thyself: what- 
soever we have heard done in ' Ca- 
pernaum, do also here in thy 
" country. 

t Mat. 4 : 13 ; & 11 : 23. u Mat. 13 : 54 ; Ma. 6 : 1. 

23. He said unto them. The language 
of reproof with which he now addresses 
them, shows that their contemptuous 
allusion to his low birth had reached 
his ears. Surely ; literally, at all events, 
at any rate. In Acts 28 : 4, our version 
has for the same word, vo doubt. Our 
Lord knew from the state of their 
mind, that such a demand would be 
made of him, as is here referred to. 
He anticipates the demand, and thus 
shows that he well knew what was in 
their mind. This proverb; literally, 
parable. The word is used of any dis- 
course or saying, which has an obscure 
or deep meaning. Physician, heal thy- 
self, i. e. cure yourself before you un- 
dertake the cure of others. Perform 
such miracles in sight of your fellow- 
townsmen, as will satisfy them of the 
justness of your claims to the Messiah- 
ship, before you seek to convince the 
nation of the truth of your pretensions. 
Olshausen takes this to be the sense : 
" Deliver yourself from poverty. Raise 
yourself from obscurity." But the fol- 
lowing context clearly makes this prov- 
erb to be a demand upon him, to dis- 
play his miraculous powers in the sight 
of his fellow-townsmen, and I cannot 
think, therefore, that here is to be 
found any allusion to his low birth or 
station in life. The implication is, that 
if he succeeded by some miraculous dis- 
play, such as they heard he had made 
at Capernaum, in convincing them of 
his claims, he might then hope to con- 
vince others. These words were sub- 
stantially repeated, while he hung upon 
the cross (23 : 37 ; Matt. 27 : 40 ; Mark 
15 : 30), but then with a direct and per- 
sonal application. Whatsoever we have 
heard, &c. This explains and applies 
the preceding proverb. Done in Ca- 
pernaum. If, as Alford thinks, this 
visit to Nazareth took place, at a later 



24 And he said, Yerily I say 
unto you, No 'prophet is accepted 
in his own country. 

25 But I tell you of a truth, 
y many widows were in Israel in 

x Mat. 13 : 57 ; Ma. 6:4; John 4 : 44. 
y 1 Ki. 17 : 9 ; & IS : 1 ; Ja. 5 : 17. 



date than most expositors assign it (see 
N. on Matt. 4: 13), a great number of 
miracles had been wrought in and about 
Capernaum. But if we are right in re- 
ferring it to the time when Jesus de- 
parted into Galilee, after John's impris- 
onment (see Matt. 4:12; Mark 1 : 14), 
even then he had healed the nobleman's 
son (John 4 : 46-54), and doubtless per- 
formed other cures not mentioned. 
Country, i. e. paternal town, native 
place. Why it was that Jesus perform- 
ed no miracles at Nazareth during this 
visit, may be conjectured from the rea- 
son given for his performance of so few, 
at a subsequent visit (see Matt. 3 : 54— 
58 ; Mark 6 : 1-6). 

24. Verily I say unto you. On this 
formula of asseveration, see N. on Matt. 
5:18. No prophet is accepted (i. e. 
approved, acceptable) in his own coun- 
try. A general truth is here taught, 
so plain and of such universal ex- 
perience, as to require no elucidation. 
The proverb was repeated, with a 
slight variation, on his subsequent 
visit to Nazareth. See X. on Matt. 
13:57. 

25. Of a truth (i. e. in truth, truly) 
gives emphasis here to the declaration 
which follows. Many widows, &c. Our 
Lord illustrates his line of conduct, by 
adducing two examples drawn from the 
greatest of Hebrew prophets. The sen- 
timent is, that if it did not derogate 
from the divine authority of these 
prophets, that they passed by their own 
countrymen, and wrought the miracles 
referred to among the heathen, it ought 
not to be objected to his Messianic 
claims, that he had wrought no mira- 
cles in his native town. The Israelites 
had as good ground to reproach these 
eminent prophets for passing them by, 
as the Nazarites had to reproach him 
in the manner they had done. It was 



62 



LUKE. 



[A. D. 30. 



the days of>Elias, when the heav- 
en was shut up three years and 
six months, when great famine 
was throughout all the land ; 

26 But unto none of them was 
Elias sent, save unto Sarepta, a 

the pungent truth conveyed in this 
reference to Elijah and Elisha, and the 
implication that the Nazarites were 
chargeable with the unbelief, which 
characterized Israel in the days of 
those prophets, that roused the people 
to such rage, that they attempted to 
put him to death, without even the for- 
mality of a trial. Three years and six 
months. So James 5 : 17. We find, 
however, in 1 Kings 18:1, that it was 
in the third year, that Elijah was com- 
manded to show himself to Ahab with 
the promise of rain. Olshausen follows 
Bensen in computing the time, as given 
in 1 Kings 18 : 1, from the flight of Eli- 
jah (1 Kings 17 : 9). The expression 
three years in 1 Kings 17 : 1, would 
seem to indicate a longer period than 
that spoken of in 18: 1, and I cannot 
but think, that the words in the third 
year, in the latter reference, look to 
the flight of Elijah, rather than to the 
commencement of the drought, which 
must have been a year or more previ- 
ous. See 1 Kings 17 : 3-7. Webster 
and Wilkinson seek to remove the dis- 
crepancy thus: "As rain fell in Judea 
at two stated seasons, in October and 
April, the six months preceding the 
time when the rain ceased, are included 
in the one statement, but omitted in 
the other." This explanation is less 
satisfactory, since the drought would 
naturally be dated from the time when 
it first began to be felt, which would 
certainly not be immediately after the 
usual semi-annual rain. When ; better, 
so that, as the famine resulted from the 
drought. Great famine. So great and 
dreadful was this famine, that it seems 
to have been long remembered as aVta- 
tional calamity. All the land. The 
famine extended north, as far certainly 
as Sarepta, a town on the coast, be- 
tween Tyre and Sidon (see N. on v. 26). 
How far south it reached, we are not 



city of Sidon, unto a woman that 
was & widow. 

27 * And many lepers were in 
Israel in the time of Eliseus the 
prophet; and none of them was 

z 2 Ki. 5 : 14. 

informed, but it was probably felt 
throughout all Palestine. 

26. Unto none of them, &c. Our 
Lord expressly affirms here what we 
might infer from the silence of the Old 
Testament, that no widows were visited 
and aided by Elijah, except the one in 
Sarepta. Save unto Sarepta; better 
and more literal, but only into Sarepta 
(a city) of Sidon, unto a widow woman. 
The incident is found in 1 Kings 17 : 
8-24. Our Lord made no special men- 
tion of the miracles performed by 
Elijah for this woman, as they were 
well known to his hearers. Our Lord's 
visit to this same region, and gracious 
acceptance of the Syro-Phenician(Matt. 
15 : 21-28; Mark 7 : 24-30) naturally 
recur to the reader, on the mention of 
this incident in Elijah's history. Sarepta, 
regarded by Thomson (Land and Book, 
Vol. ii., p. 232) as the modern Sarafend. 
Its ruins have been frequently dug over 
for stone to build the barracks at 
Beirut, and the masses of rubbish, bro- 
ken columns, marble slabs, sarcophagi 
and other relics, indicate that it was a 
flourishing and wealthy city. 

27. Many lepers. On the prevalence 
and nature of this disease, see N. on 
Matt. 8 : 2. Eliseus, i. e. Elisha, the 
name in the New Testament conform- 
ing to the Greek orthography. Was 
cleansed. See N. on Matt. 8 : 2 (end). 

Since that Note was written, we have 
had further evidence furnished us of 
the dreadful nature of this disease, by 
that accurate eye-witness of scenes and 
incidents in the Holy Land, Dr. Thom- 
son. From his work, " The Land and 
Book," we make the following extract: 

" There is nothing in the entire range 
of human phenomena, which illustrates 
so impressively the divine power of 
the Redeemer, and the nature and ex- 
tent of his mercy on man's behalf, as 
this leprosy. It is feared as contagious, 



A. P. SO.] 



CHAPTER IY. 



63 



cleansed, saving Naaman the 
Syrian. 

28 And all they in the syna- 
gogue, when they heard these 
things, were filled with wrath, 

it is certainly and inevitably hereditary, 
it is loathsome and polluting, its victim 
is shunned by all as unclean, it is most 
deceitful in its action. New-born chil- 
dren of leprous parents are often as 
pretty and as healthy in appearance as 
any, but by-and-by its presence and 
workings become visible, in some of the 
signs described in the 18th chapter of 
Leviticus. The ' scab' comes on by 
degrees in different parts of the body, 
the hair falls off from the head and eye- 
brows, the nails loosen, decay and drop 
off, joint after joint of the fingers and 
toes shrink up, and slowly fall away, 
the gums are absorbed, and the teeth 
disappear. The nose, the eyes, the 
tongue, and the palate are slowly con- 
sumed, and finally the wretched victim 
sinks into the earth and disappears, 
while medicine has no power to stay 
the ravages of this fell disease, or even 
to mitigate sensibly its tortures. To 
my mind, there is no conceivable mani- 
festation of divine power more triumph- 
antly confirmatory of Christ's divinity, 
than the cleansing of a leper with a 
word. When looking at the handless, 
eyeless, tongueless wrecks of humanity, 
the unbelieving question starts unbid- 
den, Is it possible that they can be re- 
stored ? Yes, it is more than possible. 
It has been accomplished again and 
again by the mere volition of Him, who 
spake, and it was done. And He who 
can cleanse the leper can raise the 
dead, and can also forgive sins and save 
the soul. I ask no other evidence of 
the fact." 

The length of this extract needs no 
other apology, than its graphic descrip- 
tion of this terrible and loathsome 
disease, from which, by the mercy of 
God, we are exempt in this western 
world. 

28. The inference from these exam- 
ples, that the people of Nazareth had 
rendered themselves unworthy of the 



29 And rose up, and thrust 
him out of the city, and . led him 
unto the brow of the hill whereon 
their city was built, that they 
might cast him down headlong. 



miraculous display they wished him to 
make, so exasperated them, that they 
proceeded to lay violent hands upon him 
in the very synagogue. Once or twice 
only in his whole ministry, previous to 
the week of his passion, was he treated 
with such rude violence. Olshausen 
remarks, that "they drove out their 
prophet, and thus made the words of 
Jesus true." All they in the synagogue. 
This does not forbid the belief that 
there may have been some that believed 
in Him, who had that day declared 
himself to be the Messiah. The expres- 
sion indicates that the great majority 
united in this act of violence. 

29. _/io.se vp in tumultuous excitement. 
Thrust him out, i. e. seized and dragged 
him out of the city. Perhaps their first 
intention was only to expel him from 
the town. But one act of violence 
usually begets another. Their rage 
waxed more and more fierce, as they 
were hurrying him along, until they de- 
termined to take his life. For this pur- 
pose they led him to the brow or steep 
precipice of the hill, on which their 
town was built, with the intention of 
casting him down headlong. This cliff 
has been supposed to be the one situ- 
ated about two miles from the town, 
overlooking the plain of Esdraelon, and 
called the Mount of Precipitation. But 
the distance of this cliff from the town, 
has always been an objection to this 
view, which no monkish artifice has been 
able to satisfactorily remove. Dr. 
Robinson says, that in the south-west 
part of the town is a hill, which breaks 
off in a perpendicular precipice, forty 
or fifty feet in height. This, or some 
one of the several precipices in that 
vicinity, he suggests as the cliff down 
which they were intending to throw 
Jesus. Whereon the city was huilt. The 
cliff belonged to the range of hills on 
which Nazareth was built, and was 
doubtless quite near the town. 



G± 



LUKE. 



[A. D. 30. 



30 But he, "passing through 
the midst of them, went his way, 

31 TI And h came down to Ca- 
pernaum, a city of Galilee, and 
taught them on the sabbath days. 

32 And they were astonished 
at his doctrine : c for his word 
was with power. 

33 d And in the synagogue there 

a John 8 : 59 ; & 10 : 39. o Mat. 4 : 13 ; 
Ma. 1 : 21. c Mat. 6 : 28, 29 ; Tit. 2 : 15. 
d Ma. 1 : 23. 



30. It is thought by some, that as 
they had required a miracle, one was 
here vouchsafed to them, but in a man- 
ner they little foresaw. But miracles 
in the way of self-preservation, seem 
never to have been wrought by Christ 
or his apostles (see N. on Matt. 4 : 3). 
I prefer therefore the view of those, 
who refer his escape to some diversity 
or distraction of movement in those 
who were hurrying him to the precipice, 
taking advantage of which, he passed 
through the midst of them, and thus 
escaped from their hands. It may be, 
however, that some gleam of the divin- 
ity within him flashed upon them, as 
upon those who were sent to take him 
in the garden (see John 18 : 6), under 
the dread influence of which, they left 
him to pass on his way unharmed. A 
similar escape from the cruel rage of 
his enemies, is found in John 10 : 18. 

31. Came down to Capernaum. This 
town was situated on the borders of 
Lake Tiberias, and hence the way 
thither from Nazareth was descending. 
Dr. Thomson says that Capernaum was 
six hundred feet lower than the Mediter- 
ranean sea, and much lower therefore 
than Nazareth. In regard to Caper- 
naum see N. on Matt. 4 : 13. Thom- 
son rejects the idea that Capernaum 
was in the plain of Gennesaret, and lo- 
cates it at Tell Hum, at the head of the 
lake, and a short distance west of the 
entrance of the Jordan. If this is so, 
and I see no good reason to doubt it on 
such good authority as that of Dr. 
Thomson, it will help to explain some 
movements of our Lord and his dis- 
ciples, that have hitherto been com- 



was a man, which had a spirit of 
an unclean devil, and cried out 
with a loud voice, 

34 Saying, Let us alone ; what 
have we to do with thee, thou 
Jesus of Nazareth ? art thou come 
to destroy us ? e I know thee 
who thou art ; f the Holy One of 
God. 

35 And Jesus rebuked him, 

e V. 41. / Ps. 16: 10; Da. 9: 24; ch. 1 : 35. 



paratively inexplicable. And taught 
(literally, was teaching) them on the 
Sabbath dags. He availed himself of 
the opportunity, when the people as- 
sembled for synagogue worship, of 
teaching and instructing them in the 
things pertaining to the kingdom which 
he was about to establish. He doubt- 
less seized upon every occasion to 
preach to the people, but as yet no 
such crowds attended upon his ministry, 
as was soon after the case. From the 
incident related in 5 : 1-11, we may 
infer the manner in which he spent 
much of his time. 

32. Were astonished. See N. on Matt. 
7 : 28. Doctrine. Both the matter of 
his discourse, and the manner of his 
teaching. For his word, &c. See N. on 
Matt. 1 : 29. With power. With author- 
ity, authoritatively. See N. on v. 34. 

33-37. The Healing of a Demoniac 
in the Synagogue. Capernaum. See 
N. on 1 : 23-28. There is but a slight 
verbal difference between the account 
of this miracle, as given by Mark and 
Luke. 

33. In the sgnagogue where he was 
preaching (see v. 31). Spirit of an un- 
clean devil. Alford refers spirit to the 
influence, and devil to the personality 
of the possessing demon. On the sub- 
ject of demoniacal possession, see N. on 
Matt. 4 : 24. Cried out. The term re- 
fers to a specific act, and not to one of 
common occurrence. 

34. This verse agrees verbatim with 
Mark 1 : 24, on which see Note. 

35. Had thrown (literally, having 
thrown) him into the midst of the assem- 
bly. In Mark : had torn him i i. e. had 



A. D. 30.] 



CHAPTER IV. 



65 



saying, Hold thy peace, and come 
out of him. And when the devil 
had thrown him in the midst, he 
came out of him, and hurt him not. 

36 And they were all amazed, 
and spake among themselves, say- 
ing, What a word is this ! for 
with authority and power he coin- 
mandeth the unclean spirits, and 
they come out. 

37 And the fame of him went 

thrown him into convulsions. From a 
comparison of both Evangelists, it ap- 
pears that under the powerful influence 
of the demon, the man had thrown him- 
self into the midst of the company, 
where he lay convulsed with spasms un- 
til dispossessed of the devil. See N. 
on Mark 1 : 26. And hurt him not, 
i. e. inflicted upon him no serious in- 
jury, being restrained from doing this 
by the power of Jesus. 

36. Wliat a word is this ? In Mark : 
what new doctrine ? on which see Note. 
With aidhority (which admits of no 
question) and power (which nothing can 
resist). The former of these words de- 
notes the possession of power, the lat- 
ter its exercise. In 9:1, they are 
again found in combination, but in re- 
versed position. 

37. Fame ; literally, an echo, sound, 
referring here to the report of his mir- 
acles and teaching openly spread abroad 
among the people, as is the case with 
that which is the common topic of con- 
versation. " The district rung with his 
fame." Webster and Wilkinson. The 
word is translated sound, in Acts 2:2; 
Heb. 12 : 19. Went out. The tense in 
the original refers to a continuance of 
the action. It was not a momentarily 
spread report, but one which was from 
day to day the subject of conversation. 
Country round about (Capernaum), i. e. 
Galilee. 

38-41. The healing of Peter's 
Wife's Mother, and many others. 
Capernaum. See Ns. on Matt. 8 : 14- 
17 ; Mark 1 : 29-34. Of the three 
narratives, those of Mark and Luke are 
of about equal fulness, and have a very 



out into every place of the coun- 
try round about. 

38 p And he arose out of the 
S} r nagogue, and entered into Si- 
mon's house. And Simon's wife's 
mother was taken with a great 
fever ; and they besought him for 
her. 

39 And he stood over her, and 
rebuked the fever ; and it left 

g Mat. 8 : 14 ; Ma. 1 : 29. 



slight verbal difference. Matthew's ac- 
count is more brief, but contains a ref- 
erence to Isa. 53 : 4, where the Messiah 
is predicted, as bearing the infirmities 
and sicknesses of men. 

38. He arose out. A concise expres- 
sion for he arose and went out. As soon 
as he had arisen from his sitting pos- 
ture as a teacher, he left the synagogue. 
And entered. Mark: and forthwith they 
entered. Simon's house, in Mark is the 
house of Simon and Andrew. These 
brothers were partners in the fishing 
business (Matt. 4: 18; Mark 1 : 16), 
and appear to have lived together in 
the same house. A great fever, as we 
say, a high or raging fever. Tliey be- 
sought him, &c. In Mark : they tell 
him of her (condition). Jesus waited 
for this manifestation of their faith, be- 
fore he approached her bedside to ex- 
ert his healing power. It is from such 
incidents as these, that we learn how to 
evoke his powerful and gracious aid in 
behalf of those debased with sin, and in 
imminent danger of eternal death. 

39. He stood over her. Mark : he 
took her by the hand. The two accounts 
taken together harmonize and complete 
the narrative. Our Lord came to her 
bedside, and as he stood over her, ac- 
cording to his usual custom, he took her 
by the hand, in order by personal con- 
tact to show the connection between 
the cure and his own agency. See N. 
on Matt. 8 : 3. Rebuked the fever. The 
fever is here addressed, as though it 
were a conscious agent. Such instances 
of personification are often found, in 
the Bible and other ancient writings. 
At the command of Jesus, the violence 



LUKE. 



[A. D. 30. 



her : and immediately she arose 
and ministered unto them. 

40 h Now when the sun was 
setting, ail they that had any sick 
with divers diseases brought them 
unto him ; and he laid his hands 
on every one of them, and healed 
them. 

41 ' And devils also came out 

h Mat. 8:16; Ma. 1 : 32. 
i Ma. 1 : 34 ; & 3 : 11. 

of the disease was immediately checked, 
and an instantaneous cure effected. As 
recovery from a fever is always slow, 
the suddenness of the cure showed the 
reality of the miracle. Its complete- 
ness is seen from the active ministra- 
tion to the company, of one who, a few 
moments previous, was suffering from a 
high and raging fever. 

40, 41. See Ns. on Matt. 8 : 16, IT. 
When the sun was setting. Mark's form 
of expression, when the sun was set, 
leaves it indefinite, how long it had 
gone down. But Luke informs us that, 
while the sun was yet setting, they 
brought the sick to be healed. Mark 
shows that the Jewish sabbath had com- 
pletely ended. The sun had fully gone 
down. Luke represents the people, as 
so eager to avail themselves of his heal- 
ing power, that they seize upon the first 
moment, after the expiration of holy 
time, to bring their sick to him. Thus 
do the evangelists, by slight verbal va- 
riations, add to the completeness of the 
narrative taken as a whole, and leave 
scarcely any thing to be desired by the 
reader, for the full understanding of the 
subject. Sick with divers diseases. Mark 
adds : and them that were possessed with 
devils. This is introduced by Luke in 
the next verse. Matthew's account be- 
gins with a reference to those possessed 
with devils, and introduces the sick to 
the notice of the reader in the words, 
and healed all that were sick. Such a 
comparison proves incontestably, that 
the evangelists were independent writ- 
ers. And he laid his hands, &c. He 
did not depart from his usual custom, 
of connecting the exercise of his power 



of many, crying out, and saying, 
Thou art Christ the Son of God. 
And * he rebuking them, suffered 
them not to speak : for they knew 
that he was Christ. 

42 ' And when it was day, he 
departed and went into a desert 
place : and the people sought him, 
and came unto him, and stayed 

h Ma. 1:25, 34; Ys. 34, 35. 
I Ma. 1 : 35. 



with some external act, such as laying 
on his hands or touching each person. 
He doubtless accompanied the act, by 
some kind word of encouragement or 
gentle admonition, as their case might 
individually require. 

.41. And devils also. The special 
mention of these demons shows conclu- 
sively, that they were not diseases per- 
sonified, as they have been asserted to 
be by some, who deny the reality of de- 
moniacal possession. See X. on Matt. 
4 : 24. Came out of many at his com- 
mand. See 4 : 86. Crying out. See 
N. on Mark 1 : 26. Tliou art the Christ. 
On the indubitable evidence, which this 
knowledge of our Lord's true character 
furnishes of the reality of demoniacal 
possessions, see N. on Matt. 8 : 29. 
Suffered them not to speak, i. e. make 
known his Messiahship. The reason 
why our Lord rejected their testimony, 
is given in X. on Mark 1 : 34. To the pru- 
dential reasons there assigned, we may 
add, that Jesus would not be dependent 
upon these demons for testimony as to 
his Messiahship. The testimony upon 
which he relied in proof of his claims, 
is given in John 5 : 31-41 ; 8 : 18-19. 

42-44. Jesus preaches throughout 
Galilee. See Ns. on Mark 1 : 35-39. 
Mark as usual is more circumstantial, 
as, for example, Luke's " and when it 
was day," is in Mark, " and in the morn- 
ing, rising up a great while before day." 
The agreement between the two evan- 
gelists, in this portion, is in sense rather 
than in words. 

42. Into a desert place (and there 
prayed. Mark). The same word is 
translated solitary place, in Mark. It 



A. D. 30.] 



CHAPTER V. 



67 



him, that he should not depart 
from them. 

43 And he said unto them, I 
must preach the kiDgdom of God 
to other cities also : for therefore 
am I sent. 

m Ma. 1 : 39. 



would have been better, if here and else- 
where our translators had rendered the 
original by the same English word. 
Many apparent discrepancies and varia- 
tions would have been thereby avoided, 
and if the evangelists, inspired as they 
were of God to indite their narratives, 
used the same term to express the same 
idea, it is not well for any translator to 
seek to improve on this feature, by em- 
ploying different words in the transla- 
tion. The solitary place here referred 
to, is not to be understood of a large 
desert, as when the desert of Judea 
or of Sinai is spoken of, but of an 
uncultivated and sparsely inhabited 
tract, -whither one could repair for pri- 
vate meditation and prayer. Tlte peo- 
ple sought him. It appears from Mark, 
that Simon and his party followed Je- 
sus, and, having found him, reported 
that all the people were seeking him. 
Luke merges this latter clause in the 
general declaration, that the people were 
seeking him. There is strict unity of 
sense, in this diversity of narration. 
And eome unto him ; literally, even as 
far as unto him, the idea being that 
they did not desist to seek him, until 
they found him, and came into his per- 
sonal presence. This denotes the ea- 
gerness and determined perseverance 
with which they sought him, and pre- 
pares the way for the following words, 
and staged (i. e. detained) him, which 
are peculiar to Luke, but are implied 
in the corresponding portion of Mark. 
The clause and staged him, &c. may be 
literally rendered, and strove to prevent 
(by the force of the Greek imperfect) 
his departure from them. 

43. / must preach. The ground of 
this moral necessity is contained in the 
following clause, for therefore am I sent, 
on which see X. on Mark 1 : 38. Preach 
the kingdom of God, i. e. proclaim the 



44 '"And he preached in the 
synagogues of Galilee. 



AND 

A ti 



CHAPTER Y. 
it came to pass, that, as 
the people pressed upon him 

a Mat. 4 : IS ; Ma. 1 : 16. 



glad tidings respecting the kingdom of 
grace, which God was about to estab- 
lish on the earth. Other cities, i. e. 
other in respect to Capernaum, whose 
inhabitants were now importuning him 
to prolong his stay among them. There- 
fore, i. e. to make a general proclama- 
tion of the gospel. Am I sent. Christ, 
as Son and Redeemer of men, was sent 
of the Father into this world (John 3 : 
17 ; 6 : 29, 38-40 ; 10 : 36); but this 
does not imply essential subordination, 
or that in his divine nature he is not 
equal with the Father. 

44. In the sgnagogues throughout the 
country of Galilee. He did not yield 
to their solicitations to return to Ca- 
pernaum. 

CHAPTER V. 

1-11. The call of Peter and An- 
drew, and of James and John. The 

MIRACULOUS DRAUGHT OF FISHES. Near 

Capernaum. See Ns. on Matt. 4: 18- 
•22 ; Mark 1 : 16-20. This portion of 
Luke's gospel is to be placed between 
the 31st and 32d verses of chap. IV. 
Luke often departs from the regular 
order of events, anticipating some 
things and passing by others. Alford, 
and Webster and Wilkinson concur in 
the opinion, that this call of Peter and 
his friends is different from the one re- 
corded in Matt. 4:18; Mark 1 : 16-20. 
The principal reason advauced by the 
last-mentioned expositors, is the scanty 
detail in Matthew and Mark, particu- 
larly in their omission of his preaching 
from the ship, and substituting in the 
stead thereof, his walking along the 
shore, and their making no allusion to 
the miracle performed on this occasion. 
The order of events is also advanced 
as an objection, Luke placing the call 
after the events, which took place at 
Capernaum (4 : 31-44 ; Mark 1 : 21-39), 



68 



LUKE. 



[A. D. 30. 



to hear the word of G-od, he stood 
by the lake of Gennesaret, 

2 And saw two ships standing 



and Mark, before them. But no argu- 
ment can be adduced from the scanti- 
ness of detail in Matthew and Mark, as 
the evangelists are continually found to 
vary, in the comparative fulness with 
which they describe the same event. 
Nor is there any essential disagreement 
between their respective accounts of 
the call. All concur that it was at the 
sea of Galilee, where the call was made. 
There is nothing to prevent our so in- 
terpreting Matthew and Mark's walking 
by the sea of Galilee, as to harmonize 
it with what may be implied in v. 12 
of Luke, where their forsaking all and 
following Christ, was after they had 
brought the ships to shore, and in obe- 
dience to the command there given, 
Follow me. Nothing is more natural 
than to suppose that, while our Lord 
was conversing with Peter and An- 
drew, the brethren James and John 
had brought their ship to its usual 
place of anchorage, a little farther on, 
and were engaged in mending their 
nets, which doubtless had been also 
broken by the great draught of fishes 
(v. 6), when Jesus having called Peter 
and Andrew, and attended by them, 
walked on and repeated the call, in the 
same words, to these other brethren. 
As to the relative position of this call 
in Mark and Luke, to the events which 
took place at Capernaum, no argument 
either way can be deduced therefrom, 
as each writer follows his own order, 
and often without any apparent reason 
mingling up the details, so that chrono- 
logical order is out of the question. I 
cannot but think, therefore, that one 
and the same call is referred to by all the 
evangelists, Luke, however, being much 
the most circumstantial in his narrative. 
To the question, why this call should 
not be regarded as put in its proper 
order in Luke, it may be replied, that 
the last verse of the preceding chapter 
in Luke, leaves our Lord preaching up 
and down in the synagogues of Galilee, 
whereas this call took place at Caper- 



by the lake : but the fishermen 
were gone out of them, and were 
washing their nets. 



naum, and is connected with his minis- 
trations there, as is evident from vs. 
1-4. There is no place where this can 
be so properly inserted, therefore, as 
immediatelv after 4:31, and Matt. 4: 
13-16. 

1. As the people pressed, &c. Here 
we have a brief view of the results of 
his ministrations in Capernaum, after 
his expulsion from Nazareth (4:30). 
The people attended his ministry in 
such throngs, that he seems to have 
withdrawn himself for temporary rest, 
or some other reason, to the quiet shore 
of the lake. Thither they also follow- 
ed, and in such numbers, that the only 
method by which he could address 
them, so that all could hear, and him- 
self not be incommoded by the crowds 
around him, was to go on board a fish- 
erman's boat, and shove a little from 
the land, and thus address the people. 
He stood by the lake. In Matthew and 
Mark, he is said to have been walking 
along the shore. There is no contra- 
diction in the statements. Gennesaret 
was the more ancient name of the lake, 
taken from a small territory or plain 
of that name, on its Avestern borders. 
See Numb. 34 : 11 ; Josh. 19 : 35, where, 
after the Hebrew orthography, it is call- 
ed Chinnereth. The plain of Gennesa- 
ret, which Thomson locates a little 
more than half way from Tiberias to 
Capernaum, on the western side of the 
lake, is about thirty furlongs in length, 
and not quite twenty in breadth. Its 
fertility, of which Josephus boasted, 
has now all disappeared. " Gennesaret 
is now preeminently fruitful in thorns." 
Thomson, vol. i. p. 53V. 

2. Standing, i. e. stationed, at an- 
chor. These fishing-smacks were so 
small, that they were brought up to 
the shore, or lay alongside temporary 
wharves. By the lake, i. e. near the 
shore of the lake. But the fishermen, 
&c. This refers to James and John 
(see vs. 7, 10), who are not yet men- 
tioned by name, and are therefore con- 



A. D. 30.] 



CHAPTER V. 



69 



3 And he entered into one of 
the ships, -which was Simon's, and 
prayed him that he would thrust 
out a little from the land. And 
he sat down, and taught the peo- 
ple out of the ship. 

sidered as strangers to the reader. Were 
gone out of them for the purpose 
denoted in the following clause, were 
washing their nets. This cleansing pro- 
cess has to be frequently gone through, 
to keep the twine free from the filth of 
the fish, which, if suffered to dry on, 
would render the net less flexible and 
easy of working. The tense of the 
original verb, simply denotes the act for 
which they had left their boats, leaving 
it wholly undetermined, whether they 
had finished washing the nets, or were 
then engaged in the act, or had yet 
commenced it. 

3. And he entered into (literally, hav- 
ing gone o?i board) one of the ships, in 
order to avoid the pressure of the 
people, who were crowding around 
him. Which was Simon's. The other 
ship belonged to James and John, or 
perhaps to their father Zebedee. See 
Matt. 4 : 21 ; Mark 1 : 20. If our Lord 
lodged with Peter at Capernaum, he 
would naturally make use of his ship 
on this occasion. Some find in this the 
precedence given to Peter, which after- 
wards was so frequently done by our 
Lord and his apostles. Prayed him, 
i. e. requested him. See 1 : 36 ; 14 : 
32; John 4 : 31. The language com- 
ports with the relation between the 
parties, which was not yet one of fa- 
miliarity. It may be well here to revert 
to the previous acquaintance of Peter 
with our Lord, in order that we may 
the better understand the narrative 
here, so far as it affects their mutual 
relations. He had been introduced to 
Jesus, on the banks of the Jordan (John 
1 : 42), after which he spent some time 
in his company, and attended on his 
ministry. See John 2:2, 12 ; 3 : 22 ; 
4 : 2, 27, 31. In all the places here 
cited, Peter may be supposed to have 
been included in the number of our 
Lord's disciples. See N. on Matt. 4 : 



4 Now when he had left speak- 
ing, he said unto Simon, b Launch 
out into the deep, and let down 
your nets for a draught. 

5 And Simon answering said 

b John 21 : 6. 

18. If now we suppose Jesus to have 
been Peter's guest in Capernaum, we 
shall see that they were well acquainted, 
although not to that degree of intimacy, 
which characterized their relations, af- 
ter Peter entered fully upon his disciple- 
ship. Would thrust out. As we would 
say put out. Webster and Wilkinson 
err in finding the sense again in the 
composition of the verb, the literal 
meaning being put out upon the sea. 
The distance was but little, just so far 
as to enable him to be heard distinctly 
by those on shore, and at the same time 
suffer no inconvenience from their 
pressing upon him. Sat down, the usual 
position of a teacher. See N. on 4 : 
20; Matt. 5 : 1. 

4. When he had left speaking. At the 
close of his discourse, he probably dis- 
missed the people to their homes, as 
the following narrative indicates that 
he was alone with Peter and his fisher- 
men. Launch out. The same verb 
translated thrust out, in v. 3. This verb 
is in the singular, referring to Peter ; 
the next verb, let down, is plural to 
include also the fishermen in the com- 
mand. Into the deep, as opposed to the 
shallow water near the shore. Your 
nets. The plural pronoun refers to the 
fishermen employed in the service of 
Peter, who himself may be supposed 
to have taken his station as helmsman. 
For a draught. Peter's readiness to 
suspend his work, and give up his ship 
for the Master's use, having been 
tested and approved, he is now directed 
to resume his labors as a fisherman, 
with an implied promise of success. 
When we take into consideration the 
fruitless efforts of the previous night, 
and the fact that the day is a less favor- 
able time for drawing a net than the 
night, we see that obedience to this 
command of our Lord, made no small 
draft upon Peter's faith. 



70 



LUKE. 



[A. D. 30. 



unto him, Master, we have toiled 
all the night, and have taken 
nothing : nevertheless at thy word 
I will let down the net. 

6 And when they had this 
done, they inclosed a great multi- 
tude of fishes : and their net brake. 

7 And they beckoned unto 
their partners, which were in the 



5. We have toiled, &c. This is ad- 
vanced as a reason why, in the ordinary 
course of things, the casting of the nets 
would be unsuccessful. Nevertheless 
at thy command, &c. The ready obe- 
dience of Peter to our Saviour's com- 
mand, under such discouraging pros- 
pects of success, has often been re- 
produced in the faith and experience 
of multitudes since, who in like circum- 
stances of hopeless effort, have not- 
withstanding yielded obedience to the 
divine command. However hopeless 
to the eye of sense may be the exercise 
of prescribed duties, yet the language 
of our hearts should be that of Peter, 
" at thy word I will let down the net." 
At thy word has the force of " in re- 
liance upon thy word.'''' The act was 
purely one of faith. 

6. Had this done, i. e. cast the net as 
directed by Jesus. The use of means 
in the attainment of a divinely pre- 
dicted end, are not to be overlooked. 
Peter and his companions threw out 
the net with as much care and skill, as 
on the preceding night, when they 
toiled without success. Their net brake, 
literally, was breaking, or began to 
break. Portions of it gave way, but 
although through the rents some fishes 
made their escape, yet those taken 
were sufficient to fill their own, and the 
boat of their partners to a sinking con- 
dition. At such a wondrous draught, 
Peter could not but be filled with 
amazement and awe. 

7. They beckoned. They were either 
so far from the other ship, as to be un- 
able to be heard, or were impressed 
with such awe of Jesus, that they dared 
not raise their voice to shout for help. 
Their partners, i. e. James and John, 



other ship, that they should come 
and help them. And they came, 
and filled both the ships, so that 
they began to sink. 

8 When Simon Peter saw it, 
he fell down at Jesus' knees, say- 
ing, c Depart from me ; for I am 
a sinful man, Lord. 

c 2Sa. 6:9: 1 Ki. 17 : IS. 



as appears from v. 10. They had been 
associated as partners in the employ- 
ment of fishermen, they were hence- 
forth to be associated in that higher 
service of their divine Master, in which 
they were to become fishers of men. 
See v. 10; Matt. 4 : 19 ; Mark 1 : 17. 
Filled both the ships. The nets were not 
shore nets (i. e. such as were pulled to 
the shore by the ends), but those 
thrown. These were called bag-nets 
and basket-nets, and were used in deep 
water. Dr. Thomson says that he has 
seen them of almost every conceivable 
size and pattern, so as to enclose in a 
circle and to be pulled on board the 
vessel. Began to sink, i. e. were on the 
point of sinking under the great weight 
of the fish. Webster and Wilkinson 
hint at the remuneration which our 
Lord thus bestowed upon Peter, in 
whose house he lodged while at Caper- 
naum. 

8. Saw it, i. e. the immense draught 
of fishes. He fell down, &c. This was 
in accordance with the impulsive char- 
acter of Peter. Instead of gazing with 
delight upon the fishes, with which the 
boats were filled, so as to sink well-nigh 
to the water's edge, he was so impressed 
with a sense of his unworthiness to 
stand in the presence of so superior a 
personage, that he prostrated himself 
at Jesus' knees, and humbly craved his 
immediate departure from the ship. 
Every reader of this simple and touch- 
ing confession of unworthiness and sin- 
fulness on the part of Peter, will recur 
to Job's self-loathing and abasement, 
when sensible of the presence of the 
Divine majesty (Job. 42 : 6). We are 
not to suppose from this, that Peter 
wished our Lord in reality to leave him. 



A. D. 30.] 



CHAPTER V. 



71 



9 For he was astonished, and 
all that were with him, at the 
draught of the fishes which they 
had taken : 

10 And so was also James, and 
John, the sons of Zebedee, which 
were partners with Simon. And 
Jesus said unto Simon, Fear not ; 
rf from henceforth thou shalt catch 
men. 

1 1 And when they had brought 
their ships to land, ' they forsook 
all, and followed him : 

12 IT 7 And it came to pass, 

d Mat. 4 : 19; Ma. 1 : IT. e Mat. 4 : 20; 
& 19 : 27 ; Ma. 1 : IS; ch. IS : 2S. / Mat. 
S : 2 ; Ma. 1 : 40. 

It was spoken at the moment, under a 
deep sense of his unworthiness to be in 
the presence of such a holy and exalted 
Being. Emotional language like this 
cannot be misunderstood. 

9. For he was astonished; literally, 
astonishment seized or took possession 
of him. This idea of consternation 
must also be added to Peter's amaze- 
ment. He may have been under the 
impression so common amongst the 
ancients, that no one could see God or 
any celestial personage and live (see X. 
on Matt. 17 : 6). This verse stands 
connected with the preceding, as de- 
noting the reason why Peter thus pros- 
trated himself. All that were with him, 
refers to those in Peter's ship, inasmuch 
as James and John are named in the 
next verse, as being affected with like 
astonishment. In this account of the 
miraculous draught, which, as has been 
remarked (X. on v. 1), is not mentioned 
by Matthew and Mark, no reference is 
made by name to Andrew, although he 
was with Peter at this time (see Matt, 
4 : 18 ; Mark 1 : 16). This is to be ac- 
counted for in the fact, that Peter was 
the head one of the ship, and our Lord 
is represented as particularly address- 
ing him. Luke's account, so far as 
particulars are concerned, ends with v. 
11, where it is said that they (i. e. the 
brothers Peter and Andrew, together 



when he was in a certain city, be- 
hold a man full of leprosy ; who 
seeing Jesus fell on his face, and 
besought him, saying, Lord, if thou 
wilt, thou canst make me clean. 

13 And he put forth his hand, 
and touched him, saying, I will : 
be thou clean. And immediately 
the leprosy departed from him. 

14 ^And he charged him to 
tell no man : but go, and shew 
thyself to the priest, and offer for 
thy cleansing, * according as Mo- 
ses commanded, for a testimony 
unto them. 

g Mat. 8 : 4. 
h Le. 14 : 4, 10, 21, 22. 

with James and John) brought their 
ships to land, and then forsook all and 
followed him. Several other incidents 
are found in Matt. 4 : 19-22 ; Mark 1 : 
17-20, to which, and my Notes thereon, 
the reader is referred. 

12-16. The healing of a leper. Gali- 
lee. See Xs. on Matt. 8:2-4; Mark 
1 : 40-45. There is a slight verbal dif- 
ference between Luke and Mark's ac- 
count of this incident, both being fuller 
than Matthew. This cleansing of the 
leper took place, while Jesus was mak- 
ing his first tour through Galilee (see 
Matt. 4 : 23-25), but in what place we 
are not informed. 

12. In a certain city. This is pecu- 
liar to Luke, but imparts no definite 
information as to the place where the 
miracle was wrought. Full of leprosy. 
The disease was deep-seated and viru- 
lent. He was covered all over with it, 
and must have been a pitiable and 
loathsome object. See X. on 4 : 27. 
Fell on his face. In Mark, kneeling 
down ; in Matthew, worshipped, i. e. did 
him reverence as a superior person. The 
same general act is referred to by all. 
AVhat, at his first approach, was a simple 
inclination of reverence, became in his 
humble desire for help, a kneeling pos- 
ture, and then prostration upon the 
earth. 

14. But go, &c. The change from the 



72 



LUKE. 



[A. D. 30.. 



15 But so much the more went I 16 * And he withdrew himself 

into the wilderness, and prayed. 

17 1" And it came to pass on a 
certain day, as he was teaching, 
that there were Pharisees and 



there a fame abroad of him : * and 
great multitudes came together to 
hear, and to be healed by him of 
their infirmities. 

* Mat. 4 : 25; Ma. 3 : 7 ; John 6 : 2. 

indirect to the direct discourse is very 
common in the ancient writings. 

15. But so much the more, &c. It 
■would seem that the greater his precau- 
tion against having this affair blazoned 
abroad, the more rapidly and exten- 
sively the news spread. This resulted, 
in part, at least, from the disobedience 
of the leper, who, although strictly 
charged to the contrary, as we are told 
in Mark (1 : 45), published his astonish- 
ing cure throughout the land. Great 
multitudes came together, &c. A very 
natural result of the publicity given to 
the miracle by the leper. The conse- 
quence was, that he was followed by 
such numbers, that had he entered into 
any city, he would have been immedi- 
ately arrested as a seditious person. 

16. He withdrew — and prayed ; liter- 
ally, he was withdrawing himself and 
praying, reference being had to his 
habits of secret devotion. See N. on 
Mark 1 : 45. The pronoun he is em- 
phatic in the original, as though his 
conduct in withdrawing himself for 
prayer was strongly antithetic to that 
of the multitude, who came together to 
hear and be healed. While they were 
anxiously desirous of availing them- 
selves of the benefits of his mission, he 
was seeking retirement to hold com- 
munion with his Father, and obtain 
strength for the great work he had to 
accomplish. This accounts for the ap- 
parent abruptness, with which this inci- 
dent is introduced. It is as though he 
had broken away from the multitude, 
and retired by himself to seek rest and 
spiritual refreshment. Luke seems to 
have referred to the devotional habits 
o our Lord, much more frequently than 
the other evangelists. We have no 
doubt that he retired daily for the pur- 
pose of secret devotion, and when the 
labors of the day were so arduous and 



Jc Mat. 14 : 23 : Ma. 6 : 46. 



continuous as to give him no time for 
this, he drew upon the hours of night, 
in order that the duty and privilege of 
prayer might not suffer interruption. 

17-26. The Healing of a Paralyt- 
ic. Capernaum. See Ns. on Matt. 9 : 
2-8; Mark 2 : 1-12. In the narrative 
of this miracle, Mark and Luke are 
much fuller than Matthew, who brings 
out only the principal features of the 
incident, while all that pertains to the 
effort made to get the sick man into the 
presence of Jesus is omitted. In this 
portion of the narrative, Luke is much 
the fullest. 

11. On a certain day, &c. We learn 
from Mark, that the incident here re- 
lated took place at Capernaum. Was 
teaching. " This was his employment 
that day. Miracles came in incident- 
ally." Webster and Wilkinson. Phar- 
isees and doctors of the law. The latter 
of these classes were the same as the 
scribes (v. 21), so often mentioned in 
connection with . the Pharisees. The 
jealous hatred of those persons had al- 
ready begun to be awakened, through 
the growing popularity of our Lord 
with the common people, and his bold 
and searching exposure of their vices 
and hypocrisy. Sitting by, as auditors 
and spectators of what he said and did. 
They sat, as persons of superior honor 
and dignity, while the people stood in 
his presence as he taught them. Fre- 
quent intimations of the superior re- 
spect, in which these scribes and doc- 
tors of the law were held by the com- 
mon people, are found in the gospels. 
It was a principal means to the further- 
ance of their selfish aims, to inspire the 
people with an awe and veneration for 
their superior sanctity and high spirit- 
ual attainments. Out of every town, &c. 
These subtle and malignant enemies of 
our Lord, had come together from every 



A. D. 30,] 



CHAPTER V. 



73 



doctors of the law sitting by, 
which were come out of every 
town of Galilee, and Judea, and 
Jerusalem : and the power of 
the Lord was present to heal 
them. 



part of the land, to -watch and report 
his proceedings. As this was but a 
short time before our Saviour's second 
Passover (John 5 : 1-47), it has been 
thought that the chief priests at Jeru- 
salem were desirous of finding some 
ground of accusation against him, in 
order to justify his apprehension and 
trial at the feast. They had doubtless 
heard of his doctrines and miracles, but 
sought for more certain and definite in- 
formation, on which to base charges 
against him. Those who had come 
down to Galilee from Jerusalem, hav- 
ing been joined by persons of the same 
class in the inferior towns, now sat 
watching him, a large and formidable 
band of bitter, influential enemies, 
ready to seize upon any circumstance, 
which they might convert into a charge 
against him. Olshausen thinks that 
these persons did not come to Caper- 
naum on account of Jesus. But in the 
absence of all proof to the contrary, we 
may conjecture this, both from the 
early opposition which these persons 
made to the claims and preaching of 
Jesus, and the particularity with which 
Luke introduces them on this occasion, 
showing that they were not casual and 
unconcerned spectators. The words 
every town, are not to be pressed further 
than to mean from all parts, in a gen- 
eral sense. The following clause, and 
the poicer of the Lord, &c, is somewhat 
difficult of interpretation. Expositors 
are divided, whether the Lord is to be 
referred here to Jesus or to God. 
Those who adopt the latter view, do it 
on the general ground, that the article 
is wanting in the original, whereas, 
when the term is applied to Christ, it 
always takes the article. Such is the 
opinion of Meyer and Alford. But this 
would require the interpretation : the 
poicer of the Lord was [with Jesus] to 
heal them. This ellipsis is so harsh, 
Vol. II.— 4 



18 ' And, behold, men brought 
in a bed a man which was taken 
with a palsy : and they sought 
means to bring him in, and to lay 
him before him. 

I Mat. 9:2; Ma. 2 : 3. 

that most of our best commentators 
refer the word Lord to Jesus, on the 
ground that the ellipsis presents a more 
insuperable objection to referring it to 
Jehovah, than the absence of the arti- 
cle to the reference of it to our Saviour. 
Another difficulty presents itself in de- 
termining the persons to whom the 
pronoun them refers. The most natu- 
ral antecedent would be the Pharisees 
and doctors of the law; but as the dis- 
eases here alluded to were physical and 
not spiritual, we cannot suppose the 
healing power of the Lord to have been 
exerted upon them, without absurdly 
including them all among those who 
were physically diseased. Some find 
the antecedent of the pronoun, in the 
latter clause of v. 15. But this is too 
remote a reference. It is better to re- 
fer the pronoun to the persons, implied 
in the words he teas teaching, i. e. to 
such persons in his audience as stood 
in need of his healing power. Such an 
implied reference is by no means un- 
common in the Greek classical writers. 
This would not exclude any one of the 
persons specially mentioned, from those 
to whom the pronoun refers, in case 
any of them had been afflicted with dis- 
ease. The passage may then be inter- 
preted : the power of Jesus was [oper- 
ative] to h-eal all who were diseased. 
There was on this occasion an eminent 
display of his miraculous healing power, 
accompanying his presentation of the 
truth, and" attesting to his divine char- 
acter and mission. 

18. Behold men brought; literally, 
behold men bringing, as though the act 
were passing before the eye of the 
writer. The verb is often to be men- 
tally supplied, after the demonstrative 
particles, lo, behold, &c. Was taken 
with a palsy ; literally, had been (and 
was at that time) paralyzed. The 
disease had been one of long standing. 



74 



LUKE. 



[A. D. 30. 



19 And when they could not 
find by what way they might 
bring him in because of the mul- 
titude, they went upon the house- 
top, and let him down through 
the tiling with his couch into the 
midst before Jesus. 

20 And when he saw their 
faith, he said unto him, Man, thy 
sins are forgiven thee. 

He is called in Mark a paralytic. See 
N. on Matt. 4 : 24 (end). To bring him 
in. Jesus was at that time in the house 
(Mark 2:1). To lay him before him, 
and thus draw the attention of Jesus 
to the sick man. 

19. Could not find, &c. The diffi- 
culty of entrance resulted from the 
crowds, which had gathered in and 
around the house. By what way or 
manner. The ellipsis is rightly supplied 
in our version. Because of the multitude. 
All were so eager to see and hear, that 
there was no disposition in the crowd 
to make room for the sick man. House- 
top. See N. on Matt. 24 : 17. Into the 
midst, i. e. into the quadrangular area 
or court, where Jesus was teaching (see 
v. 17). In explanation of the manner 
in which this was effected, see N. on 
Mark 2:4. As throwing further light 
on this subject, the following quotation 
from Thomson's Land and Book (vol. 
ii. p. 6), will be read with interest : 
" We must banish from our minds 
every form of European or American 
houses. Those of Capernaum", as is 
evident from the ruins, were, like those 
of modern villages in the same region, 
low, very low, with flat roofs, reached 
by a stairway from the yard or court. 
Jesus probably stood in the open lewan, 
andthe crowd were around and in front 
of him. Those who carried the para- 
lytic not being able " to come at him 
for the press," ascended to the roof, 
removed so much of it as was necessary, 
and let down their patient through the 
aperture. This was easy to be accom- 
plished. The roof is only a few feet 
high, and by stooping down, and hold- 
ing the corners of the couch — merely a 



21 m And the scribes and the 
Pharisees began to reason, saying, 
Who is this which speaketh blas- 
phemies ? n Who can forgive sins, 
but God alone ? 

22 But when Jesus perceived 
their thoughts, he answering said 
unto them, What reason ye in 
your hearts ? 

m Mat. 9:3; Ma. 2 : 6, 7. 
n Ps. 32 : 5 ; Is. 43 : 25. 



thickly-padded quilt, as at present in 
this region — they could let down the 
sick man, without any apparatus of ropes 
or cords to assist them. The whole 
affair was the extemporaneous device 
of plain peasants, accustomed to open 
their roofs, and let down grain, straw, 
and other articles, as they still do in 
this country." Dr. Thomson further 
adds, that it is his impression that the 
covering of the roof over the lewan Avas 
not made of earth (the more usual cov- 
ering of these low houses), but of ma- 
terials more easilv taken up. 

20. See N. on Matt. 9 : 2. 

21. Who is this? In Mark: Why 
doth this man (contemptuously spoken, 
see N. on Mark 2:7; Matt. 26 : 61) 
speak blasphemy ? A slight verbal 
variation, but expressive of the same 
sentiment. The charge of blasphemy 
is here based, not upon words spoken 
against God, but upon an arrogation of 
the divine prerogative. It is as though 
they had said : ' Who is this ? What are 
this man's pretensions, that on his own 
authority he should pronounce forgive- 
ness of sin, the sole prerogative of 
God ? He is guilty of the rankest blas- 
phemy.' Had our Lord been a mere 
man, or the highest of created beings, 
their reasoning would have been cor- 
rect. The absolution of sin pronounced 
by such a person, would have been the 
highest type of blasphemy. But the 
language is becoming and appropriate, 
when regarded as spoken by a Being 
who was God incarnate. Indeed we 
may venture farther and affirm, that 
such words of forgiveness could never 
have been uttered by a just and holy 
God, unless there had been such a 



A. D. 30.] 



CHAPTER V. 



70 



23 Whether is easier, to say, 
Thy sins be forgiven thee ; or to 
say, Rise up and walk ? 

24 But that ye ma} T know that 
the Son of man hath power upon 
earth to forgive sins, (he said 
unto the sick of the palsy,) I say 
unto thee, Arise, and take up thy 
couch, and go unto thine house. 

25 And immediately he rose 
up before them, and took up that 
whereon he lay, and departed to 
his own house, glorifying God. 



manifestation of the Deity, as was made 
in Christ Jesus. Words of pardon be- 
came His lips, who left the bosom of the 
Father (John 1 : 18), to make atone- 
ment for sin. 

25. Before them, i. e. in the sight of 
all. The miracle was open and well 
attested. That whereon he lay. Bengel 
quaintly remarks : " the bed had sus- 
tained the man ; now the man carries 
the bed." Departed, &c. A test of the 
thoroughness and permanency of his 
cure. He carried the couch even to 
his house. Glorifying God, i. e. utter- 
ing, as he passed along, praises and 
thanks to God for his wonderful cure. 
These incidents are peculiar to Luke, 
and add much to the fulness and beau- 
ty of the narration. The chasm which 
we find in Mark, is here filled up by the 
words, " glorifying God." 

26. Tliey were all amazed; literally, 
ecstasy (i. e. the being out of their 
mind) possessed all. The expression 
accords, therefore, with Mark's, they 
were all beside themselves (with astonish- 
ment); in our own version, were all 
amazed, which neither in Mark nor in 
Luke reaches the force of the original. 
Filled with fear. Not necessarily reli- 
gious fear, but a natural awe and rev- 
erence, in view of such evidence of 
supernatural power. We have seen, &c. 
A slight variation from Mark. Both 
forms of expression were doubtless 
used by the excited multitude. Strange 
things ; literally, events beyond . belief 
marvellous, paradoxical. Reference is 



26 And they were all amazed, 
and they glorified God, and 
were filled with fear, saying, 
We have seen strange things to 
day.^ 

27 ^T " And after these things 
he went forth, and saw a publican, 
named Levi, sitting at the receipt 
of custom : and he said unto him, 
Follow me. 

28 And he left all, rose up, and 
followed him. 

o Mat. 9:9: Ma. 2 : 13, 14. 



doubtless had, no less to the absolution 
of the man's sins, than to the miracle 
itself. This is evident from the pre- 
ceding context, where the forgiveness 
of the man's sins creates more surprise, 
than his wonderful cure. To day im- 
parts emphasis by its specific designa- 
tion of time. Whatever they had be- 
fore seen, the events of that day were 
strange beyond comparison. 

27, 28. The Call of Matthew. Ca- 
pernaum. See Ns. on Matt. 9:9; Mark 
2: 13, 14. Mark gives locality to this 
incident, by representing it as taking 
place, while Jesus was on his way to 
the shore of the lake, where he taught 
the people who followed him thither. 

27. And saw. The verb is more in- 
tensive, than the one employed in the 
parallel passage in Mark. It signifies 
looked upon, attentively regarded, and 
represents our Lord as fixing his eyes 
some moments upon the man, previous 
to uttering the words follow me, which 
were to change the whole tenor of his 
life. Levi. His apostolic name was 
Matthew, and thus he is designated in 
the call, as narrated in his own gospel. 

28. He left all. This is added by 
Luke to the account given by Matthew 
and Mark. "We are not so to interpret 
it, as to preclude his settling up and 
arranging his affairs, so that his em- 
ployers might receive no detriment 
from his change of pursuit (see N. on 
Matt. 9 : 9). Much less is it to be 
pressed to signify the giving up, on his 
part, of all subsequent control over his 



76 



LUKE. 



[A. D. 30. 



29 p And Levi made him a great 
feast in his own house : and ? there 
was a great company of publicans 
and of others that sat down with 
them. 

30 But their scribes and Phari- 
sees murmured against his disci- 
ples, saying, Why do ye eat and 
drink with publicans and sinners ? 

31 And Jesus answering said 

p Mat. 9 : 10 ; Ma. 2 : 15. 
qCh. 15:1. 

own property, for in the next verse, he 
is said to have made a great feast at 
his own house, which was some months 
after his call (see N. on Matt. 9 : 9, 10). 
The reference is rather to the ready 
and cheerful obedience, which he yield- 
ed to the command of Jesus, and which 
led him in due season to close up his 
temporal affairs, and attach himself to 
the person of Jesus, as one of his 
chosen apostles. 

29-39. Levi's Feast. Capernaum. 
See Ns. on Matt. 9:10-17; Mark 2: 
15-22. There are slight verbal dissimi- 
larities, in the account of this feast by 
the three evangelists, but not so as to 
effect in the least their essential agree- 
ment. Luke is less full than Matthew 
and Mark, but relates one or two par- 
ticulars, necessary to give completeness 
to the narrative taken as a whole. 

29. Levi made him, &c. What can 
be only inferred from Matthew's ac- 
count, is here expressly stated by Luke, 
that this great entertainment was given 
by Levi (i. e. Matthew) himself. In re- 
gard to the time when the feast was 
made, and the best method of harmo- 
nizing the statement of the three evan- 
gelists, see N. on Matt. 9: 10. A great 
feast. This refers to the extensive 
preparations, and abundant supply of 
provisions for the great company, rath- 
er than to mere display or magnificence 
of entertainment, which the word great, 
in such a connection, sometimes with 
us implies. In his own house. So Mark ; 
but the modesty of Matthew left this to 
be inferred by his readers. A great 
company. The original word signifies 



unto them, They that are whole 
need not a physician; but they 
that are sick. 

32 r I came not to call the 
righteous, but sinners to repent- 
ance. 

33 And they said unto him, 
*Why do the disciples of John 
fast often, and make prayers, and 
likewise the disciples of the 

r Mat. 9 : 13 ; 1 Ti. 1 : 15. 
8 Mat. 9:14: Ma. 2:18. 



an irregular crowd or throng of people, 
as opposed to a select assembly. The 
feast was a general one, to which all, 
who had acquaintance or business rela- 
tions with Levi, were invited. And of 
others includes those who are called sin- 
ners in Matthew and Mark, that is, such 
persons as were so regarded by the 
Pharisees and other strict observers of 
the law. It does not necessarily imply, 
that they were persons of a notoriously 
bad character, but only such, in the 
estimation of the self-righteous scribes 
and Pharisees. 

30. Their scribes, i. e. those belong- 
ing to Capernaum, where this entertain- 
ment was given. Why do ye eat? In 
Matthew : Why eateth your Master ? 
The question was aimed at our Lord, 
and doubtless proposed in his hearing, 
although not until the close of the 
feast, for reasons given in N. on Matt. 
9:11. 

31. Whole ; literally, well, in good 
health. In Matthew and Mark : strong, 
sound. The same word for they that 
are sick, is found in the three evangel- 
ists. 

32. See N". on Matt. 9:12. 

33. And they said unto him, &c. 
This question in Matthew was put by 
the disciples of John ; and in Mark, 
by both the disciples of John and of 
the Pharisees. In Luke it is represent- 
ed as being proposed by the aforemen- 
tioned scribes and Pharisees. If we 
consider them as proposing it through 
their disciples, Luke's account is har- 
monized with that of Mark. In regard 
to Matthew, he makes no mention of 



A. D. 30.] 



CHAPTER V. 



77 



Pharisees ; but thine eat and 
drink ? 

34 And he said unto them, Can 
ye make the children of the bride- 
chamber fast, while the bride- 
groom is with them ? 

35 But the days will come, 
when the bridegroom shall be 
taken away from them, and then 
shall they fast in those days. 

36 ' And he spake also a para- 

t Mat. 9 : 16, 17 ; Ma. 2 : 21, 22. 



the Pharisees, doubtless for the reason, 
that the question seemed to him to de- 
rive its principal importance, from its 
having been proposed by the disciples 
of so eminent a servant of God. Pray- 
ers do not refer to the common and 
usual prayers of devout men, but to 
those which accompanied a life of aus- 
tere devotion, such as John and his dis- 
ciples practised. It is suggested by 
Webster and Wilkinson, that many of 
John's followers may have been from 
among the Essenes, whose previous as- 
ceticism would lead them to regard with 
surprise, the departure of Jesus and bis 
disciples from the stern habits of self- 
denial practised by their master. These 
Essenes were a solitary community, liv- 
ing on the borders of the Dead Sea, 
without females, their numbers being 
replenished by such as joined them 
from society without. They had no 
money, or any of the conveniences, not 
to say luxuries of life, which are pur- 
chased with money. As the theatre of 
John's ministrations was in their vicin- 
ity, it is not strange that many of them 
should have attended his preaching, 
and some of them even have become 
his disciples. 

34. Can ye make (by your ordinances, 
precepts, and practices) the children, &c. 
The form of this question in the origi- 
nal, implies that a negative answer is 
expected. While the bridegroom is with 
them, and they have no occasion to fast. 
Here lies the antithesis between this 
and the following verse. In the one 
case fasting would be performed, if at 



ble unto them ; No man putteth 
a piece of a new garment upon an 
old ; if otherwise, then both the 
new maketh a rent, and the piece 
that was taken out of the new 
agreeth not with the old. 

37 And no man putteth new 
wine into old bottles; else the 
new wine will burst the bottles, 
and be spilled, and the bottles 
shall perish. 

38 But new wine must be put 



all, by compulsion, in the other case, 
it would be spontaneous and genu- 
ine. 

35. But the days will come, &c. Web- 
ster and Wilkinson translate and ex- 
plain thus : But days will come (when 
the bridegroom shall not be with them), 
and whenever the bridegroom is removed 
from them, then shall they fast in those 
days. This translation is faithful to the 
original, and is doubtless the true one. 
There is, however, another mode of 
translation, which avoids the ellipsis, 
and is equally literal ; the days will come, 
even [the days] when, &c. The words 
in those days, are not to be regarded as 
an unnecessary pleonasm of the days will 
come, at the commencement of the verse, 
but as an emphatic repetition. Indeed, 
the structure of the whole verse shows, 
that a great and solemn truth is de- 
clared. On the verbal criticism and 
the sentiment intended to be conveyed, 
see N. on Matt. 9: 15, 16. 

36. Luke introduces this illustration 
as a parable, which here means a pro- 
verbial expression or simile, illustrative 
of some truth. It is closely connected 
in thought with the preceding context, 
being designed to illustrate and enforce 
the principle of congruity and fitness, 
which would be violated, should the dis- 
ciples of Jesus adopt the ascetic habits 
of John's disciples or those of the Phar- 
isees. See N. on Matt, 9: 16, 17. Both 
the nexo maketh a rent. This is the 
common, but evidently erroneous trans- 
lation. The idea is somewhat expand- 
ed, in comparison with the parallel pas- 



78 



LUKE. 



[A. D. 30. 



into new bottles; and both are 
preserved. 

39 No man also having drunk 

sage in Matthew and Mark. The injury 
is there represented as done solely to 
the old garment, into which the new 
piece has been inserted. But here not 
simply a new piece of cloth is referred 
to, but a piece of cloth taken out of a 
new garment, in order to repair an old 
and worn out one. In this case, a two- 
fold injury is done, the new garment 
being spoiled by the rent made in tak- 
ing out the piece, and the old garment 
injured by the introduction of an un- 
suitable piece. The translation, there- 
fore, should be : If so (i. e. if he does 
the thing referred to), he both rends the 
new (garment from which the piece is 
taken), and the piece taken from the new 
agrees not with the old. Had the disci- 
ples of Jesus fasted, as did John's disci- 
ples and those of the Pharisees, they 
would have done that which was un- 
suitable to the genius and spirit of the 
new dispensation, and like incongruous 
patch-work have marred the consist- 
ency of the old. 

39. In this verse, which is peculiar to 
Luke, our Lord is thought by some ex- 
positors, to refer to the reluctance with 
which men embrace that which is new 
and untried, in consequence of their at- 
tachment to what is old and familiar. 
As old wine was more palatable than 
that which was new, and as a man, who 
had just tasted of its rich flavor, would 
not crave immediately that which was 
new and harsh to the taste, so it could 
not be expected that the Jews would 
readily abandon the old dispensation, 
with its imposing rites and ceremonies, 
for the simplicity of the new. The ex- 
positors who adopt this view of the 
passage, regard it therefore as slightly 
apologetic. There are some who place 
the stress on the word immediately, and 
regard the illustration as indicative of 
the gradual process, by which our Lord 
was to induct his disciples to the more 
painful duties and self-denials of his 
service. But this is too frigid a sense, 
and depends too much upon the em- 
phasis given to a subordinate word of 



old wine straightway desireth 
new; for he saith, The old is 
better. 



the passage. It appears to me that the 
spirit of the passage is misconceived, by 
referring the old wine to the old dis- 
pensation which was passing away, or 
to the habits and practices of his dis- 
ciples, from which they could not be 
well dissevered except by a gradual 
process. The sentiment I take to be 
this : As one on whose lips abides the 
flavor of old wine, has no relish for the 
new which may be proffered him, so 
they, who have tasted the peace, joy, 
and freedom of the gospel, cannot be 
easily induced to return to the fastings, 
austerities, and burdensome rites of Ju- . 
daism. Thus this verse is an advance, 
on the argument drawn from the fit- 
ness and congruity of things; against 
the charge of the Pharisees, and also 
of John's disciples, that Jesus and his 
disciples did not observe fastings and 
formal prayers. There was not only an 
incongruity in their doing this, but be- 
ing brought, as they were, into the 
grace and liberty of the new dispensa- 
tion, like men who refused to exchange 
old wines for new, they could not readi- 
ly be persuaded to place themselves 
under the burdensome ritual of the old 
dispensation, which was passing away. 
This verse, therefore, contains no apol- 
ogy, as Olshausen and Alford think, for 
the reluctance with which old religious 
customs are given up; nor, as Doddridge 
and others maintain, for the tardiness 
which his disciples manifested in for- 
saking social enjoyments for the more 
austere duties of religion; but is in- 
tended as a simple assertion of the su- 
periority of the new over the old dis- 
pensation. The whole scope of our 
Lord's illustrations is simply this : there 
is an incongruity in engrafting upon the 
new dispensation, the effete austerities 
and burdensome rites of the old ; and 
if it were not so, the freedom and grace 
of the gospel are such, that no one who 
has tasted its blessings, will consent to 
return to the bondage of a dispensation, 
now passing away and soon to disap- 
pear forever. 



A. D. 30.] 



CHAPTER VI. 



79 



CHAPTER VI. 

AND a it came to pass on the 
second sabbath after the first, 
that he went through the corn 
fields; and his disciples plucked 
the ears of corn, and did eat, rub- 
bing them in their hands. 

2 And certain of the Pharisees 
said unto them, TVhy do ye that 
4 which is not lawful to do on the 
sabbath days ? 

3 And Jesus answering them 

a Mat. 12:1: Ma. 2:23. 
b Ex. 20 : 10. 



CHAPTER VI. 
1-5. The Disciples Pluck the Ears 
of Grain on" the Sabbath. Way to 
Galilee. See Xs. on Matt. 12 : 1-8; 

Mark 2 : 23-28. Matthew's account of 
the incident here related is the fullest. 

1. The second sabbath, &c. This ex- 
pression is peculiar to Luke, and is 
thought to signify the first sabbath after 
the second day of unleavened bread. 
See X. on Matt. 12 : 1. Some refer it 
to the first sabbath after Pentecost. 
But if John 5 : 1-47 relates to a dis- 
course, held at the feast of the passover, 
we shall see a reason why Jesus left in 
haste for Galilee, and must refer this to 
the first sabbath after the second day 
of the passover. Rubbing them (i. e. 
the heads of grain) with the hands so as 
to separate the kernels from the chaff. 
Thomson (Land and Book, voL i. p. 
510) says, that he has often seen his 
muleteers, while passing along the 
wheat-fields, pluck oif ears, rub them in 
their hands, and eat the grains, un- 
roasted, just as the apostles are said to 
have done. This circumstance is found 
only in Luke, and shows that he was 
not dependent upon Matthew or Mark, 
for the incidents of this walk through 
the cornfields. 

2. Said unto them, i. e. the disciples. 
In Matthew and Mark, this inquiry re- 
specting the conduct of the disciples, is 
addressed to our Lord himself. The 
inquiry was doubtless repeated in vari- 
ous forms, in order to show their pious 



said, Have ye not read so much 
as this, c what David did, when 
himself was ahungered, and they 
which were with him ; 

4 How he went into the house 
of God, and did take and eat the 
shewbread, and gave also to them 
that were with him ; d which it is 
not lawful to eat but for the 
priests alone ? 

5 And he sakl unto them, That 
the Son of man is Lord also of 
the sabbath. 

c 1 fla. 21 : 6. d Le. 24 : 9. 

horror at the act. It would appear 
i from a comparison of these statements 

of Matthew, Mark, and Luke, that Jesus 
\ did not himself eat of the corn, his 

mind being probably so intent on the 
; great object of his mission, as to be for 
■ the time insensible to hunger. See John 
i 4 : 32, 34. In like manner we find him 
j in seasons of wakeful devotion and 
! heavenly communion, while his disciples, 
; chosen to accompany him on such occa- 
! sions, would be overcome with fatigue, 

and fall into profound sleep. See 9 : 
' 32 ; 22 : 45 ; Matt. 26 : 40, 43, 45 ; Mark 

14: 37, 40, 41. 

3. Jesus answering, &c. He was their 
| master, and hence he replied in their 
{ behalf. The question had also been 

proposed to him (Matthew, Mark). 
Have ye not read so much as this? 
More literally and simply ; have ye not 
read this ? The pronoun refers forward 
to v. 4, where it is explained. 

4. House of God. See X. on Matt. 
12 : 4. And gave also, kc. This was a 
heightening circumstance. It might be 
argued that David, called of God to a 
peculiar work and office, might lawfully 
do things forbidden to others. But 
here we are informed, that his com- 
panions partook also of the consecrated 
bread. Reference is had here to those 
persons who had fled with David from 
the court of Saul. The accessions to 
his band at the cave of Adullam were 
subsequent to this. 

5. On this great proof text of our 



80 



LUKE. 



[A. D. 30. 



6 ' And it came to pass also on 
another sabbath, that he entered 
into the synagogue and taught : 
and there was a man whose right 
hand was withered. 

7 And the scribes and Phari- 
sees watched him, whether he 
would heal on the sabbath day ; 
that they might find an accusation 
against him. 

8 But he knew their thoughts, 
and said to the man which had 
the withered hand, Rise up, and 

e Mat. 12: 9; Ma.3:l. See ch. 13 : 14 ; &14: 
3; John 9: 16. 

Lord's supreme divinity, see N. on Matt. 
9 : 8. 

6-11. The healing op the withered 
hand on the Sabbath. Galilee. See 
Ns. on Matt. 9 : 9-11 ; Mark 3 : 1-6. 
There is a close verbal resemblance be- 
tween Luke and Mark, both which 
evangelists have some things not in- 
serted by Matthew, while his illustration 
from the sheep fallen into a pit on the 
sabbath, is omitted by them. 

6. On another sabbath. These words 
are found* only in Luke, and give us 
ground to conjecture, that this miracle 
took place on the next sabbath after 
the incident in the cornfields. And 
taught, according to his usual custom. 
Right hand. A definiteness of expres- 
sion, which attests to the independence 
of Luke's narrative. 

7. Watched him ; literally, were 
watching him. The verb is employed 
of one, who watches closely with evil 
intent. The direction to which their 
watchfulness tended is contained in the 
next clause, whether he would heal, &c, 
their evil design, in the words which 
follow, that they might find, &c. Accu- 
sation, i. e. some ground of accusation. 

8. But he knew, &c. This passage 
furnishes proof of our Lord's divinity, 
not the less valuable and convincing, 
because introduced with so little appa- 
rent design on the part of the evangel- 
ist. Indeed it does not seem to have 
entered the mind of the writers of the 
New Testament, if we except John, 



stand forth in the midst. And 
he arose and stood forth. 

9 Then said Jesus unto them, 
I will ask you one thing ; Is it 
lawful on the sabbath days to do 
good, or to do evil ? to save life, 
or to destroy it ? 

10 And looking round about 
upon them all, he said unto the 
man, Stretch forth thy hand. 
And he did so : and his hand was 
restored whole as the other. 

11 And they were filled with 
madness ; and communed one with 



who wrote his gospel, when heresies in 
regard to our Lord's person and dignity 
were beginning to spring up, that the 
divinity of Jesus Christ would ever be 
denied, or even doubted. As the Old 
Testament writers everywhere take for 
granted the fact of God's existence, 
and do not stop to prove it, so in the 
New Testament the co-equality of the 
Son with the Father is assumed as a 
fact, or, if referred to, is spoken of as 
resting upon the most indisputable 
ground of belief. Rise up and stand 
forth, &c. As a great principle, in re- 
gard to the proper observance of the 
sabbath, was to be established, the 
miracle was designedly wrought in the 
presence of all. It is probable, that 
the question proposed by the Pharisees 
(Matt. 12 : 10) was not put until the 
man, in obedience to the command of 
Jesus, came forth into the full view of 
the assembly. 

9. I will ask you one thing. This im- 
plies what we are definitely informed of 
in Matthew, that the Pharisees had 
previously proposed to him a question. 
Thus the evangelists are continually 
corroborating one another's statements, 
and giving completeness to the gen- 
eral narrative. 

10. And looking round, &c. Mark 
is here more full, as will be seen by re- 
ferring to the parallel passage, on which 
see Note. 

11. Were filled with madness. Their 
rage was such as to well-nigh deprive 



A. D. 30.] 



CHAPTER VI. 



81 



another what they might do to 
Jesus. 

12 T-^And it came to pass in 
those days, that he went out 

/ Mat 14 : 23. 



them of reason ; for such is the literal 
sense of- the original. Our Lord had 
not only put them to open shame, by 
publicly exposing their hypocrisy, but 
by the form of his question, had shown 
that he fully penetrated their murder- 
ous designs upon himself. See X. on 
Matt. 12: 13. And communed, &c. This 
is referred by Mark (v. 6) to the Phari- 
sees and Herodians. See N. on Matt. 
12 : 14; 22 : 15. What they might do, 
&c. This is explained by the parallel 
passage in Mark, how they might destroy 
him. 

12-19. Jesus withdraws to a moun- 
tain and chooses the Twelve. Near 
Capernaum. See Ns. on Matt. 10 : 
2-4; Mark 3 : 13-19. 

12. In those days. The designation 
of time is here very general. It would 
appear, from a comparison with Mat- 
thew and Mark, that what is here re- 
lated took place soon after Jesus re- 
tired from the Sea of Tiberias (Mark 3 : 
1), to avoid the murderous designs of 
the Pharisees and Herodians (Mark 3 : 
6). According to Luke, our Lord went 
up into a (literally, the) mountain to 
pray, and continued all night in prayer 
to God. See X. on 3 : 21 (end). What 
an example is here left to his followers. 
If he, sinless as he was, found it condu- 
cive to his spiritual strength and suc- 
cess in ministerial labor, to spend much 
time in prayer, how much more is this 
necessary for us, who are polluted with 
sin, and manifest so little zeal and fidel- 
ity in our Master's service. Continued 
all night ; literally, was passing the 
night. I see no reason why we should 
not refer this to the whole night. The 
mind of our Lord was wrought up, 
doubtless, to an unwonted pitch of ex- 
citement, in view of the spiritual deso- 
lations around him. His labors were 
abundant, and yet he was unable him- 
self to impart personal instruction to 
the thousands who stood in perishing 
Vol. II.— 4* 



into a mountain to pray, and 
continued all night in prayer to 
God. 

13 And when it was day, he 
called unto him his disciples : 

need of the bread of life. During the 
whole night he poured out his soul in 
prayer to God, and on the following 
morning chose and set apart twelve, 
whom he called apostles, and who were 
to be especially instructed and prepared 
to be sent forth as ministers of his 
word. The solemn deliberation with 
which this call of the Twelve was per- 
formed, and the long-continued and 
earnest prayer which preceded it, 
should serve to impress upon all his 
ministers, the solemn responsibility of 
ordaining candidates for the ministry, 
and the necessity of imploring the di- 
vine blessing and guidance in the dis- 
charge of this duty. The words in 
prayer are interpreted by some, in the 
place of prayer, i. e. in one of the pros- 
euehai or oratories erected for prayer,' 
which "Webster and Wilkinson think to 
be the same, as the high places men- 
tioned in 1 Sam. 8 : 19; 10 : 5. 

13. When it was day.^i was prob- 
ably early in the morning, when he 
summoned to him his disciples, out of 
whose number to choose the Twelve. 
He chose. In the original, having cho- 
sen, the participle being constructed 
with the words, he came down, in v. 17. 
The names in vs. 14-16 are in apposi- 
tion Avith the numeral twelve, and are 
therefore in a sense parenthetic. Apos- 
tles, from a word signifying to send 
forth; hence persons sent out, messen- 
gers. The word in the New Testament 
(except in Acts 14 : 4, 14), is applied 
to the Twelve, whom Jesus on the 
present occasion commissioned to be 
his more intimate friends and followers, 
and to be the founders, under him as 
their Great Head, of the church which 
he was about to establish. Judas by 
his betrayal of Christ forfeited his apos- 
tleship. The place thus left vacant was 
filled by Matthias, although some, who 
look upon his appointment as not be- 
ing in accordance with the mind of the 



82 



LUKE. 



[A. D. 81. 



^and of them he chose twelve, 
whom also he named apostles ; 

14 Simon, * whom he also named 
Peter, and Andrew his brother, 
James and John, Philip and Bar- 
tholomew, 

15 Matthew and Thomas, James 
the son of Alpheus, and Simon 
called Zelotes, 

16 And Judas *" the brother of 
James, and Judas Iscariot, which 
also was the traitor. 

g Mat. 10 : 1. h John 1 : 42. i Jade 1. 

Spirit, number Paul with the Twelve in 
the place of Judas. 

14. In regard to the order in which 
the names are given, see N. on Matt. 
10: 2. 

16. Which also teas the traitor; 
literally, who became (or tiirned out to 
be) the traitor. He was a wicked man 
from the beginning, but did not enter 
.upon his traitorous designs, until the 
time mentioned in 21 : 3. 

17. With them, i. e. the apostles. 
In the plain at the foot of the mountain. 
As the placj^ where the following dis- 
course was afelivered, is declared by 
Matthew (5 : 1) to have been a moun- 
tain or eminence, we must interpret 
the words here of an elevated plain or 
table land. There is no serious ob- 
jection to our supposing him, after his 
descent into the plain, to have selected 
some eminence for the delivery of his 
discourse. The variation in Matthew 
and Luke is not serious enough to war- 
rant the inference, that two distinct 
speeches and at different times are re- 
ferred to, but serves simply to show 
that they are not servile copyists, one 
from the other. Alford notices the 
suggestion of some critics, that our 
Lord stood on a flat ledge or shelf on 
the side of the mountain, and adds, 
" more naturally below the mountain." 
But in two independent narrations there 
will always be more or less minor dif- 
ferences, which, instead of subtracting, 
add to the credibility of the statement. 
Company of the disciples, no longer in- 



17 And he came down with 
them, and stood in the plain, and 
the company of his disciples, * and 
a great multitude of people out 
of all Judea and Jerusalem, and 
from the sea coast of Tyre and Si- 
don, which came to hear him, and 
to be healed of their diseases ; 

18 And they that were vexed 
with unclean spirits: and they 
were healed. 

19 And the whole multitude 

k Mat. 4:25; Ma. 3:7. 



eluding in their class the Twelve, who 
had just been chosen as his immediate 
attendants. This division of the dis- 
ciples into two classes, is again referred 
to in 10 : 1. The great multitude of 
people, spoken of in the next clause, 
Bengel denominates the third class. 

18. Were vexed. The word properly 
denotes the being vexed or harassed 
by crowds, and seems to refer to the 
numerous array of demons, which were 
then let loose to afflict men. We must 
not rely, however, upon such words, as 
furnishing positive proof, that demonia- 
cal possessions were then more frequent 
than at other times, although this may 
be conjectured. See N. on Matt. 4 : 24. 

Unclean spirits. See N. on Matt. 10 : 1. 

Were healed. No argument against the 
reality of demoniacal possessions can 
be drawn from this term, inasmuch as 
those who were possessed with demons, 
were afflicted to a greater or less ex- 
tent with physical maladies. 

1 9. Whole multihide of diseased per- 
sons. They of course are not referred 
to, who were in sound health. The 
words include, as a genus, the species 
also, who are referred to in the pre- 
ceding verse as vexed with unclean 
spirits. Sought to touch him. Such was 
the eagerness with which these sick 
persons sought to gain his attention, 
that without waiting for their individual 
turn, or to receive from him an invi- 
tation, they all press forward to touch 
him, and such was his gracious eon- 
descension and power, that a healing 



A. D. 31. J 



CHAPTER VI. 



83 



1 sought to touch him : for w there 
went virtue out of him, and 
healed them all. 



I Mat. 14 : 36. 
m Ma. 5 : 30 : ch. S : 



40. 



virtue went forth, by which all who 
thus approached him, were healed. It 
must not be thought, that his eye did 
not rest with omniscient regard on every 
one who thus touched him, so that this 
healing virtue was exercised in each in- 
stance, according to his infinite will. 
Virtue. The same word translated power 
in 4 : 36, on which see Note. Out of; 
literally, forth from. The preposition 
here made use of refers to this power, 
as an abiding quality in Jesus. In 8 : 
46, a different preposition is employed, 
denoting the origination of this power 
with him. In Mark 5 : 30, where the 
same incident is related, a still different 
preposition is used, signifying the res- 
idence of this power in him. See 
"Webster and Wilkinson. Thus by a 
varied expression, the great truth is 
made known and enforced, that in Jesus 
dwelt the full measure of uncreated and 
underived power. 

20-49. The Sermon on the Mount. 
Near Capernaum. See Ns. on Matt, 
chaps. V.-YII. It hardly need be said, 
that Luke is far less full in the report of 
this discourse than Matthew. A slight 
comparison will show, however, that 
Luke is not a mere copyist, or one who 
has gathered together fragmentary dis- 
courses, delivered at different times and 
on different occasions, and united them 
into one continuous discourse. The 
proof is very abundant and irrefragable, 
that both evangelists refer to the same 
discourse, and although Matthew is 
more full and extended, yet this in re- 
ality furnishes no argument against the 
identity of the two. In the fifth chap- 
ter of Matthew, vs. 5-10, and 13-19, 
are omitted by Luke. So also Matt. 
5 : 43-47 is much more expanded than 
the parallel portion in Luke. The 
sixth chapter of Matthew is wholly 
omitted by Luke, and vs. 6-14 of the 
seventh. On the other hand Luke 6 : 
22-26, is much fuller than the corre- 
sponding portion in Matt. 5 : 11, 12. 



20 "II And he lifted up his 
eyes on his disciples, and said, 
n Blessed he ye poor : for yours is 
the kingdom of God. 

n Mat. 5:3; &11:5; Ja. 2:5. 

The same is true also of Luke 6 : 32- 
35, compared with Matt. 5 : 46, 47, 
and Luke 6 : 37-41, compared with 
Matt. 7:1,2. In the parallel portions 
of the two evangelists, there is just that 
golden mean of diversity, which on the 
one hand constitutes in no instance an 
essential disagreement, and on the 
other, furnishes the strongest evidence, 
that both were penned by independent 
writers. 

The question may be asked why 
Luke omitted such extended and im- 
portant parts of the discourse. We 
may answer this by asking, why it was 
that Mark omitted the whole discourse, 
or why Matthew passed over all that 
is contained in chaps. I. II. of Luke, 
and makes not the slightest mention of 
that which is narrated in chaps. XIII. : 
22 — XVIII. : 14, or why all three of 
the synoptic Evangelists omitted the 
raising of Lazarus, and the discourse of 
our Lord at the institution of the Sup- 
per, as well as many other discourses 
detailed by John. These and similar 
questions are based on no greater mis- 
take, than that, out of which grows this 
difficulty, which is felt in reconciling 
the fulness of Matthew with the omis- 
sions of Luke, in the Sermon on the 
Mount. Had the Evangelists followed 
servilely, each in the steps of his pre- 
decessor, what need would there have 
existed for four gospels ? In what re- 
spect would the second, third, and fourth 
have added to the amount of informa- 
tion given in the first ? But in the di- 
versity of style and fulness, which char- 
acterize them as now written, we have 
a much clearer and comprehensive view 
of our Lord's history and ministry, and 
in addition, the highest evidence of the 
veracity of each writer, in the indepen- 
dent and concurrent testimony of the 
others, in regard* to facts related in 
common by two or more of them. 

20. And lie. The pronoun in the 
original i3 emphatic, and places our 



84: 



LUKE. 



[A. D. 31. 



21 "Blessed are ye that hun- 
ger now : for ye shall be filled. 
p Blessed are ye that weep now : 
for ye shall laugh. 

22 q Blessed are ye, when men 

o Is. 55:1; &65:13; Mat. 5:6. 
p Is. 61:3; Mat. 5 : 4. 

Lord, as Bengel well remarks, in con- 
trast with the multitude, who were per- 
sonally intent on being healed, or see- 
ing the wonderful manifestations of his 
power. Lifted up his eyes. A form of 
expression, representing the solemnity 
and importance of the discourse, about 
to be pronounced. Its import is much 
like the introduction to the Sermon in 
Matt. 5:1, and he opened his mouth, on 
which see Note. Upon his disciples, 
to whom, until v. 27, his discourse is 
addressed, but in the hearing of the 
people. See 7:1. Blessed be ye poor ; 
literally, blessed (be ye) the poor ; i. e. 
such of you as are possessed of that 
lowliness and meekness of spirit, which 
prepares you to receive the gospel and 
obey its requisitions. The spirituality 
of the promise annexed to this beati- 
tude, shows very conclusively what is 
expressly affirmed in Matthew, that the 
poor in spirit are referred to. For 
yours. In Matthew the third person, 
for theirs, is employed. The same 
distinction of persons is kept up through 
the whole beatitudes. Kingdom of God 
is but a varied expression for kingdom 
of heaven in Matthew, and is to be taken 
both here and there, in its widest 
sense, for the peace, joy, and spiritual 
blessings of the Messiah's reign. It 
does not follow, as Alford well remarks, 
that heaven and God are precisely of 
the same import, in this expression of 
such common occurrence, but " are two 
different ways of designating the same 
kingdom, the one by its situation in 
heaven, the other, by Him, whose it 
is." 

21. That hunger now. In Matthew, 
it is a hungering and thirsting after 
righteousness, which precludes from it 
the idea of mere physical hunger. Now, 
in this life. That weep. A different 
verb is here employed from that in the 



shall hate you, and when they 
r shall separate you from their 
company, and shall reproach you, 
and cast out your name as evil, 
for the Son of man's sake. 

q Mat. 5 : 11 ; 1 Pe. 2 : 19 ; &3: 14 ; & 4: 14. 
r John 16 : 2. 



parallel passage in Matthew, this relat- 
ing to the open expression of grief, 
that, to what is confined within. The 
language in Luke is the strongest, re- 
ferring to grief and anguish of spirit, 
so deep as to find expression in tears, 
and groans, and loud lamentations. 
Shall laugh. Here also an external in- 
dication of joy is put for internal peace 
and comfort. The words they shall be 
comforted, are employed by Matthew, 
as comporting better with the verb se- 
lected by him in the beatitude, than 
the more open expression of joy found 
in Luke. In Matthew, it is heartfelt 
sorrow to be followed by mental seren- 
ity and peace ; in Luke, loud and open 
grief succeeded by joy, which can only 
find adequate expression in laughter. 

22. Shall hate you. Here Luke em- 
ploys a word expressive of internal 
hate, while Matthew represents its ex- 
ternal manifestation, in the words shall 
revile you. In all these instances, the 
same general idea is designated, al- 
though in varied language. Shall sep- 
arate you, &c. The language is here 
based on the three forms of Jewish ex- 
communication, although by no means 
to be restricted to these. It is intend- 
ed to designate all kinds of expulsion 
from society, in consequence of the 
odium attached to faith in Christ, and 
an open profession of his name. Shall 
reproach you, as they cast you forth 
from their society and intercourse. 
The verb includes all kinds of oppro- 
brious words and actions, in which ha- 
tred finds expression. Cast out your 
name as evil. This is an advance on 
the idea, contained in the verb shall 
separate. Their very name was to be- 
come a term of reproach. A strong 
and well-sustained climax in reproach 
and suffering for Christ, is here denoted 
in the verbs hate, separate, reproach. 



A. D. 31.] 



CHAPTER VI. 



85 



23 'Kejoice ye in that day, 
and leap for joy : for, behold, 
your reward is great in heaven : 
for ' in the like manner did their 
fathers unto the prophets. 



cast out. Many a disciple has incurred 
these penalties of a christian profession 
in their augmenting force and violence, 
until the very death, to which they 
were consigned by their persecutors, 
became one of relief and joyous wel- 
come. Whether name refers here to 
their collective name Christians, or to 
their individual names, is quite imma- 
terial. The idea is that the name by 
which they were distinguished, what- 
ever it might be, would become a term 
of reproach. How fully this prediction 
has been verified, the student of eccle- 
siastical history needs not to be in- 
formed. As evil ; more literally, as an 
evil thing, the words implying the re- 
moval from sight of some vile and 
loathsome object. For the Son of maris 
sake, i. e. because of your belief in the 
Son of man. In Matthew: for my sake. 
These verbal variations are all to be 
noted, in proof of the independence of 
the two reports of the discourse. 

23. In that day, i. e. in the time of 
such defamation of name and character. 
Leap for joy. A most emphatic ex- 
pression of exultant and jubilant joy. 
See N. on Matt. 5: 12. Behold is add- 
ed in Luke, to call attention to the rea- 
son for such intense joy. 7s great in 
heaven. Great indeed must be the re- 
ward, which shall call forth such dem- 
onstrations of joy in the midst of so 
violent persecutions. In like manner ; 
literally, according to the same things. 
Essential resemblance is here denoted, 
not a partial or imperfect similitude, 
the idea being that of a model, in exact 
conformity to which the action is put 
forth. The treatment of those who 
were to suffer persecution for the sake 
of Christ, would not differ from that 
received by the ancient prophets, and 
hence not only in view of their reward, 
which would be great in heaven, but 
because associated with so goodly a 
company, who had gone before them, 



24 "But woe unto you 'that 
are rich ! for y ye have received 
your consolation. 

* Mat. 5 : 12 ; Ac. 5 : 41 ; Col. 1 : 24; Jr.. 1 : 2. 

t Ac. 7 : 51. u Am. 6:1; Ja. 5 : 1. 
x Ch. 12 : 21. y Mat. 6: 2, 5, 16; Ch. 16 : 25 



they were commanded to rejoice. The 
prophets here spoken of, are opposed to 
the false prophets referred to in v. 26. 
For the persecutions, which they en- 
dured, see 1 Kings 13 : 4; 2 Chron. 
24:21; 36 :16; Neh. 9:26; Heb. 11: 
32-38. 

24. But woe unto you. These woes 
are not so much to be regarded impre- 
catory as declarative, woe is unto you. 
As to the question whether they are 
rightly inserted in this connection, I 
cannot hesitate a moment in the belief, 
that our Lord uttered them on the oc- 
casion here mentioned. Their intro- 
duction is natural and apposite. 
They produce no break or unseemly 
excrescence in the narrative, nor do 
they affect in any degree the unity of 
the discourse. To suppose that these 
woes, with the four preceding beati- 
tudes, were uttered on some other oc- 
casion, and inserted here, as forming a 
portion of the Sermon on the Mount, is 
open to the most serious objections. 
It is hardly conceivable, that Luke, 
with his known care and habit of his- 
torical accuracy, would represent our 
Lord as taking his position in presence 
of this great multitude, and commenc- 
ing his address by the utterance of 
beatitudes and woes, which were not 
actually spoken on that, but on some 
other occasion. How much more nat- 
ural to suppose that Matthew for some 
reason omitted these woes, while Luke, 
under the guidance of the Holy Spirit, 
saw fit to write them out. That are 
rich. This is opposed to the spiritual 
poverty, spoken of in v. 20. The per- 
sons here referred to, are the same as 
those denominated righteous in Matt. 
9 : 13, on which see Note. See also 
Rev. 3 : 17. Consolation is employed 
as the effect for the cause. These self- 
righteous persons had their sources of 
consolation, in the reputation which 
they enjoyed for great sanctity, and the 



86 



LUKE. 



[A. D. 81. 



25 *Woe unto you that are 
full ! for ye shall hunger. a Woe 
unto you that laugh now ! for ye 
shall mourn and weep. 

Is. 65 : 13. a Pr. 14 : 13. 

honors they received as the spiritual 
guides and teachers of the people. 
Have received already in this life. See 
N. on Matt. 6 : 2 (end). 

25. This woe stands opposed to the 
beatitude in v. 21. Full is to be taken 
in the sense sated with food, it being 
opposed to shall hunger, in the next 
clause. Stripped of its metaphor, it 
refers to the being satisfied with every 
earthly object of desire. The persons 
denoted are those, who have their por- 
tion of good things in the present life, 
and have made no provision for the 
wants of the soul after death. Shall 
hunger. The verb has an intensive 
sense, shall famish through utter want 
of food, i. e. shall be bereft of every 
thing, which will render the soul happy 
in the world to come. Woe unto you 
that laugh. The very converse of the 
beatitude in v. 21. As weeping was 
there the outward manifestation of in- 
ternal sorrow, so here, laughter is the 
external sign of the happiness derived 
from the pleasures of sense. The sin 
does not consist in the laughter, but in 
the worldly aims, pursuits, and enjoy- 
ments, crowned with such success as to 
dispel serious thoughts, and fill the 
mind with frivolity and dissipation. 
The persons represented here find all 
their happiness in this world, and as 
laughter indicates the merry heart, so 
here it shows that they have no sorrow 
for sin, or humiliating sense of their 
unworthiness before God. Mourn and 
weep. No distinction is to be sought 
here in these words, they being joined 
together for the sake of emphasis. 

26. Woe unto you. Our Lord here 
addresses his disciples, and virtually all 
in every age, who are enrolled as his 
followers. The sentiment is not that it 
is a positive mark of evil, to be spoken 
well of by a bad man. The world is 
often compelled to take knowledge of 
Christians, by their meek, quiet, and 



26 6 Woe unto you, when all 
men shall speak well of you ! for 
so did their fathers to the false 
prophets. 

b John 15: 19; Uohn 4 : 5. 

heavenly deportment, that " they have 
been with Jesus." But the sentiment 
is, that when a professing Christian so 
conducts himself, that the impenitent 
around speak well and honorably of 
him, because his life furnishes no re- 
proof for their worldliness and impeni- 
tence, he is then in a most dangerous 
condition, from which if he is not ex- 
tricated by the grace of God, he will 
be the subject of unutterable woe. 
" The friendship of the world worketh 
death." James 4 : 4. All men refers 
here to the unconverted portion of so- 
ciety. Thus far in the history of the 
world, this class of men have had such 
numerical superiority, that it is no 
hyperbole to denominate them all men. 
The structure of the sentence, however, 
refers to the class of men opposed to 
believers, represented here by you. In 
such a connection, we must not press 
the word all, to signify every individual 
of the class, but simply the class taken 
as a whole. For so did their fathers, 
&c. The pronoun their refers to all 
men, in the preceding clause. Those 
who lived in the times of the prophets, 
were their ancestors. As the Jewish 
nation rejected God's true prophets, and 
listened to those who were false, load- 
ing them with honor and praise, so it 
became a very clear indication of the 
absence of true godliness in the pro- 
fessed followers of Christ, when the 
posterity of such men, having the same 
spirit and temper, should launch out in 
their praise. Like causes produce like 
results, and what was true of one wick- 
ed age, would hold true of a subse- 
quent one, as far as the condition of 
things would permit. This is a uni- 
versal truth. There is as much hostility 
now against truth, and those who ex- 
emplify it in their lives and conversa- 
tion, as there was in the days of open 
persecution; but the spirit of the age 
does not permit its open and violent 



A. D. 31.] 



CHAPTER VI. 



87 



27 e But I say unto you which 
hear, Love your enemies, do good 
to them which hate you, 

28 Bless them that curse you, 
and d pray for them which despite- 
fully use you. 

29 e And unto him that smiteth 
thee on the one cheek offer also 
the other; -^and him that taketh 
away thy cloak forbid not to take 
thy coat also. 

c Ex. 23 : 4 ; Prov. 25 : 2 : Mat. 5 : 44 ; v. 85 ; 

llo. 12 : 20. d Ch. 23 : 34 ; Ac. 7 : 60. 

e Mat 5 : 89. / 1 Co. 6 : 7. 

expression, as when the disciples of 
Christ were hunted down like wild 
beast?, and ruthlessly put to death, of- 
tentimes with the most cruel tortures. 
In the march of Christianity to universal 
dominion, this hostility will be less and 
less rampant, until it shall wholly disap- 
pear from the earth, in the millennium 
of the glory and peace to come. 

27, 28. The parallel passage is in 
Matt. 5 : 44. The chasm in Luke 
should be filled up, by reading the in- 
tervening portion in Matthew. The 
words are not here addressed, as in v. 
26, exclusively to his disciples, but to 
all within his hearing. I sap unto you 
which hear. Of such primary and uni- 
versal importance was the truth he was 
about to utter, that he addressed it to 
all within the sound of his voice. In 
the words love your enemies, &c. there 
is almost a verbal agreement between 
the evangelists, except that in Luke, 
there is a transposition of the clause, 
bless them that curse you, from the or- 
der in which it appears in Matthew. 
The reader is therefore referred, for fur- 
ther explanation of this passage, to my 
Note on Matt. 5 : 44. 

29, 30. These verses are parallel with 
Matt. 5 : 39-42, on which see Notes. 
In v. 30, the words every man, are a 
slight advance on the pronoun him in 
Matthew. In the latter clause, how- 
ever, Luke uses the pronoun. The 
words would borrow of thee, in Matthew, 
are varied in Luke to, that taketh away 
thy goods. The same idea lies at the 



30 ^Give to every man that 
asketh of thee ; and of him that 
taketh away thy goods ask them 
not again. 

31 h And as ye would that men 
should do to you, do ye also to 
them likewise. 

32 ' For if ye love them which 
love you, what thank have ye ? 
for sinners also love those that 
love them. 

g De. 15 : 7, S, 10 ; Pr. 21 : 26 ; Mat. 5 : 42. 
h Mat. 7 : 12. 
i Mat. 5 : 46. 

basis of both passages, only the form 
of expression adopted by Luke presents 
the subject in a stronger light, a larger 
demand upon Christian charity being 
made, when it is to be exercised to- 
wards a person who would forcibly 
despoil us of our goods, than towards 
one who wishes to borrow, even when 
there is no prospect of his returning the 
article loaned to him. The benevolence 
of the gospel requires a free and cor- 
dial administering to the wants of oth- 
ers, whether they approach you as im- 
portunate mendicants, or troublesome 
borrowers, or even attempt by violence 
to despoil you of your possessions. The 
general principles of Christian charity 
are here taught in language, which, as 
we have remarked more fully in Note 
on Matt. 5 : 42, is not to be interpreted 
literally, since thus it would break up 
all the foundations of society, and de- 
stroy all control of personal property. 
Every man would be at the mercy of 
worthless and insolent vagabonds, and 
a premium would be offered to a life 
of violence and vagrancy. 

31. This verse finds its parallel in 
Matt. 7:12, on which see Note. 

32-35. This passage follows in sense 
vs. 27, 28, which were transposed some- 
what out of their order. The parallel 
passage is found in Matt. 5 : 46, 47. It 
is here expanded, vs. 34, 35 not being 
found in Matthew. There is, however, 
a close agreement in sense between the 
two portions, showing that the same 
spirit animates both, notwithstanding 



88 



LUKE. 



[A. D. 31. 



33 And if ye do good to them 
which do good to you, what thank 
have ye ? for sinners also do even 
the same. 

34 *And if ye lend to them of 
whom ye hope to receive, what 
thank have ye ? for sinners also 

h Mat. 5 : 42. 

the slight verbal variations. Sinners is 
put in v. 32, for publicans in Matthew. 
The words are often found joined to- 
gether, for reasons which appear in Ns. 
on Matt. 5 : 46 ; 9 : 10. What thank. 
In Matthew : what reward. Thanks are 
often in themselves a reward. Have ye, 
i. e. do ye deserve. See N. on Matt. 5 : 
46. It will be seen that the words, 
ichat thank have ye, are thrice repeated 
in connection with the acts of loving, 
doing good, and lending; the first of 
which is generic, denoting general love 
and benevolence ; the others are spe- 
cial duties, growing out of this good 
will to our fellow men. To these acts 
of goodness performed for selfish ends, 
the three duties enjoined in v. 35 re- 
spond. 

34. Hope to receive, i. e. hope that a 
like favor will be conferred upon you 
in time of need, or that something will 
result to your advantage from the act. 
Explanatory of this is the clause in the 
next sentence, to receive as much again, 
i. e. a full equivalent, so that nothing is 
lost, at least by the act of benevolence. 
The idea is that to lend on the selfish 
principle of expecting a like return, is 
contrary to the spirit of the gospel, 
which looks not for any earthly reward, 
but for that which is hereafter to be 
bestowed in heaven. This does not 
militate, however, against a judicious 
use of money, nor teach that one is to 
lend to every worthless or importunate 
borrower who may come along. 

35. Hoping for nothing again. The 
true sense of the verb, of which this is 
our common translation, is a matter of 
much dispute among critics. Alford 
adopts the rendering : not despairing, 
i. e. without anxiety about the result. 
But this, although the literal significa- 
tion of the word, does not suit the con- 



lend to sinners, to receive as 
much again. 

35 But 'love ye your enemies, 
and do good, and '"lend, hoping 
for nothing 'again ; and your re- 
ward shall be great, and n ye shall 
he the children of the Highest : 

ZV.27. m Ps. 37:26: v. 30. wMat.5:45. 



text. Others, after the Syriac version, 
render : causing no one to despair by 
refusing his request. But this again 
does not meet the wants of the context, 
nor does it rest on a reading entitled to 
undisputed authority. Our common 
translation is undoubtedly the true one, 
the composition of the verb not being 
in this case negative, so as to give it 
the signification assigned it by Alford, 
but rather intensive, fully hoping. The 
idea of bach (i. e. hoping to receive 
back), is obtained from the previous 
verse, where it is fully expressed. Al- 
ford himself, with his usual critical tact 
and good judgment, says, "perhaps the 
force of the context should prevail, and 
the ordinary meaning be adopted, as 
there is nothing in analogy to forbid 
the meaning." Your reward shall be 
great. The possession of such disinter- 
ested love, is not only productive in it- 
self of great happiness, but secures the 
blessing of God, the greatest reward 
which man can ask. This thought is 
still further expanded in the next 
clause : and ye shall be the children of 
the Highest, i. e. ye shall morally re- 
semble Him, and be the heirs of those 
rich blessings, which he confers upon 
such as are truly his children, and are 
beloved of Him. The figurative use of 
the superlative Highest for the supreme 
God, as dwelling in the highest heav- 
ens (see N. on Matt. 6 : 9), is quite 
common to Luke. See 1 : 32, 35, 76 ; 
8 : 28 ; Acts 1 : 48 ; 16 : 17. For he is 
kind, &c. This shows that the idea of 
moral resemblance, is contained in the 
preceding clause. It is because God 
exercises his love toward those who 
are unthankful and disobedient, that 
they who exercise according to their 
ability a like disinterestedness, shall 
be called from this moral resemblance, 



A. D. 81.] 



CHAPTER VI. 



89 



for he is kind unto the unthankful 
and to the evil. 

36 ■ Be ye therefore merciful, 
as your father also is merciful. 

37 p Judge not, and ye shall 
not be judged : condemn not, and 

o Mat. 5 : 4S. p Mat. 7 : 1. 



His children. Tlie unthankful. It has 
been remarked by expositors, that this 
■word seems chosen to forestall the com- 
mon objection, that favors are quite 
commonly met by ingratitude. The 
principle laid down is, that however un- 
grateful may be the recipients of our 
bounty, we are not on that account to 
relax our benevolence ; for God is con- 
tinually showering his blessings upon 
the unthankful and the evil. The class 
of persons referred to in this latter 
term, are such as are notoriously wick- 
ed, it being an advance on the preced- 
ing word, the unthankful. 

36. Be ye therefore ; literally, become 
therefore. The verb in the next clause 
is a different one, denoting existence, 
and refers to the attribute of mercy, 
as always existing in God. The verbs 
are used with the same distinction in 1 
Pet. 1 : 16. In the parallel passage in 
Matthew, the same verb is employed in 
both clauses, but the idea of becoming 
perfect is denoted in the first by the 
future. Merciful. In Matthew this is 
denoted by perfect (on which see Note). 
There is no difference in sense. Who- 
ever has the grace of compassion and 
mercy, flowing from pure love to God 
and man, will be in possession of all the 
kindred graces, which constitute the 
perfection of moral character. Bengel 
calls it the root of all duty. The ex- 
pression in Matthew is therefore the 
more general one, of which the attri- 
bute here given is a cardinal virtue. 
It may be remarked also that the con- 
text in Matthew, gives to the word 
perfect, the shade of meaning which 
the corresponding word has in Luke. 

37. Judge not; literally, also or 
moreover judge not. It is joined closely 
in sense with the preceding context, 
although in Matthew, the whole of 
the sixth chapter intervenes between 



ye shall not be condemned : for- 
give, and ye shall be forgiven : 

38 q Give, and it shall be given 
unto you ; good measure, pressed 
down, and shaken together, and 
running over, shall men give into 

q Pr. 19 : 17. 

this verse, and the parallel one in 5 : 48. 
Ye shall not be judged. The potential 
form, that ye be not judged, is employed 
by Matthew in the same sense. The 
precept is enforced by an absolute prom- 
ise in Luke, and by an implied one 
in Matthew. Condemn not, kc. Thi3 
expands and enforces the preceding 
command. The word translated con- 
demn, is a forensic term denoting judi- 
cial condemnation. It is here to be 
taken in the sense of a condemning, 
censorious spirit, which looks sharply 
and unforgivingly at the faults of others, 
spies out and brings to light every de- 
fect, and places it under the ban of 
condemnation. Forgive is also a judi- 
cial term, signifying to release from 
bonds or arrest, and hence is figurative- 
ly employed in the sense of to forgive. 
This enforces, therefore, the very op- 
posite of the censorious and unforgiv- 
ing spirit, forbidden in the previous 
clause. Emphasis is often given to an 
injunction, by its twofold expression 
in a negative and positive form. Ye 
shall be forgiven. This is promised as 
the sure result of the forgiveness of 
our fellow-men. Oftentimes some Chris- 
tian virtue or grace is thus singled 
out, as being the prime ground of sal- 
vation and acceptance with God, on the 
principle, that the possession and exer- 
cise of one Christian virtue, presupposes 
the possession of all the rest. 

38. Give, and it shall be given, &c. 
Some think that this relates to the 
grace of liberality. The context seems, 
however, to refer it, under figurative 
language, to a kind and forgiving dis- 
position, referred to in the preceding 
verse. Give righteous and merciful 
judgment, overlooking and pardon- 
ing the faults of others. Then, on the 
common principle of like for like, men 
shall requite your benignity, by a 



90 



LUKE. 



[A. D. 31. 



your 'bosom. For 'with the 

same measure that ye mete withal 

it shall be measured to you again. 

89 And he spake a parable 

r Ps. 79 : 12. 
s Mat. 7 : 2 ; Ma. 4 : 24 ; Ja. 2 : 13. 

superabounding measure of love and 
forgiveness. The figure, as Alford re- 
marks, is taken from a full measure of 
dry commodities, as corn, fruits, &c. 
To those conversant with measuring 
grains, and such other things as are in- 
cluded in dry measure, the terms here 
made use of will be perfectly familiar. 
The most liberal and abundant measure 
is secured,by pressing down such articles 
as lie light and loose in the vessel, by 
shaking it up, and filling it to over- 
flowing. Bengel refers the expression 
good measure, to quality as well as 
quantity. This is doubtless true, but 
primary reference is had to quantity, 
as is evident from the* face of the pas- 
sage. Shall men give. The verb has 
no expressed nominative in the origi- 
nal. Our common version rightly sup- 
plies men, the sense pointing clearly to 
recompense from our fellow-men. Some 
expositors supply angels, as the almon- 
ers of God's bounty and love towards 
such, as exercise the spirit here spoken 
of. But such an ellipsis is harsh and 
unnatural. The discourse here is not 
about the bestowal of the divine favor, 
but the reciprocity which characterizes 
the intercourse of those who strive to 
outdo one another, in acts of kindness 
and sympathy. Into your bosom. This 
is supposed to refer to the pocket or 
lap, formed by the loose garment, as it 
fell over the girdle. It is put here fig- 
uratively for the person himself, to 
whom this superabundant measure was 
to be given. It is a delicate mode of 
bestowing a gift, to place it in one's 
pocket, or about his person, instead of 
putting it directly into his hands. 
Webster and Wilkinson quote Ruth 3 : 
15, as illustrative of this passage. Tliat 
ye mete withal, i. e. with which ye mete. 
For the sentiment, see N. on Matt. 1 : 
2. Shall be measured to you again or 
in return. The lex talionis, or law of 
retaliation, is here laid down as the prin- 



unto them ; 'Can the blind lead 
the blind ? shall they not both 
fall into the ditch ? 

40 u The disciple is not above 

t Mat. 15 : 4. 
u Mat. 10 : 24; John 13 : 16; & 15 : 20. 

ciple, on which censorious and implac- 
able critics of other men's misdoings 
shall be requited. This righteous re- 
compense may not always be adminis- 
tered in the present life, but will be 
fully awarded in the world to come, 
where all things will be adjusted accord- 
ing to the principles of eternal rec- 
titude. 

39. He spake a parable, i. e. he ut- 
tered a figurative saying. The parable 
might be longer or shorter, drawn out 
into an extended story, or comprised in 
an apophthegm, or short sententious 
saying. Unto them, i. e. his disciples, to 
whom his discourse was primarily ad- 
dressed (v. 20). Can the blind, &c. 
This proverb stands in a different con- 
nection, in Matt. 15:14. There the 
Pharisees were compared to blind 
guides or way -leaders; and their ruin, 
together with that of those whom they 
led astray, is depicted. Here is taught 
the unfitness of such as are uncharita- 
ble in their judgment of others, to be 
religious guides or instructors, and the 
disastrous end which awaits both teach- 
er and disciple. The same general idea 
lies at the basis of the parable, as it is 
used both here and in Matthew. Any 
person who assumes the office of in- 
structor, without clear views of truth, 
and a practical adherence to the prin- 
ciples of benevolence, does it at the 
hazard of his own and the destruction 
of all, who put themselves under his 
guidance. Can the blind lead the blind 
with precision and safety? The form 
of the question in the original, implies 
a decided negative. This is also shown 
by the following clause, where the ques- 
tion is varied in the original, so as to 
demand a strong affirmative reply. 

40. The connection may be seen in 
the following paraphrase : ' I, your 
master and instructor, have never as- 
sumed the office of an uncharitable 
judge ; why then should you arrogate 



A. D. 31.] 



CHAPTER VI. 



91 



his master : but every one that is 
perfect shall be as his master. 

41 J And why beholdest thou 
the mote that is iu thy brother's 
eye, but perceivest not the beam 
that is in thine own eye ? 

42 Either how canst thou say 
to thy brother, Brother, let me 
pull out the mote that is in thine 
eye, when thou thyself beholdest 

x Mat. 7 : 3. 

this to yourselves ? The disciple in 
this as in all respects, ought not to be 
above his nfaster, but content himself 
with being as his master. He should 
imitate his example, imbibe his spirit, 
and show that in reality and not in 
name only, he is his disciple.' There is 
another aspect also, in which this may 
be viewed. A censorious demeanor in 
a teacher, will generally beget a like 
spirit, in the disciple, inasmuch as the 
disciple cannot be expected to be more 
perfect than his master. If, therefore, 
the disciples of Jesus should fall into 
this habit of uncharitableness, they 
would not only assume to themselves a 
prerogative, never exercised by their 
master, but would become unsafe guides 
to those who were to be committed to 
their religious training. The sentiment 
is weighty and instructive, and one 
which should be pondered upon, by all 
who are called to be teachers in the 
church of Christ. But this verse has 
also an intimate connection with what 
follows. The disciple ought not to be 
above his master. It is not in accord- 
ance with the nature of the relations 
between them, that it should be so. 
There is presumed to be, in the very 
nature of the relation of teacher and 
disciple, a superiority of the former 
over the latter. But if one, who aspires 
to be a teacher or reformer, should re- 
buke his disciple for that of which he 
himself is more guilty, or for some sin, 
while one of greater magnitude is over- 
looked in himself, he becomes inferior 
to his disciple, and is no longer fit to 
be his spiritual guide and teacher. Is 
perfect; literally, is mended or repaired; 



not the beam that is in thine own 
eye ? Thou hypocrite, * cast out 
first the beam out of thine own 
eye, and then shalt thou see clear- 
ly to pull out the mote that is in 
thy brother's eye. 

43 "For a good tree bringeth 
not forth corrupt fruit ; neither 
doth a corrupt tree bring forth 
good fruit. 

y See Pr. IS : 17. z Mat. 7 : 16, 17. 



and hence in a secondary sense, is fully 
taught, thoroughly instructed in the sub- 
jects taught. 

41, 42. These verses serve to expand 
and illustrate the sentiment of the pithy 
proverb in v. 39. The total unfitness 
of one whose spiritual vision is imper- 
fect, to guide others or reform their 
conduct, is shown here, as in Matt. 7 : 
3-5, between which passage and this, 
there is but a slight verbal variation. 
The reader is therefore referred to my 
Xotes on Matthew, for a more extend- 
ed explanation of the passage. The 
verb rendered considered in Luke, and 
beholdest in Matthew, is the same in the 
original, and is one of the many in- 
stances where our translators should 
have employed the same English word 
in translation. How wilt thou say in 
Matthew, is here how canst thou say? 
but with no disagreement in sense. 
Brother. The pretence of brotherly 
affection, in one of so censorious a 
spirit, is finely indicated by this' ad- 
dress. Opposed to this, is the charac- 
ter awarded by the Omniscient Saviour, 
thou hypocrite. All these indications 
of brotherly affection, were a flimsy 
veil, to hide the malignant, censorious 
spirit within. 

43. This is placed by Dr. Robinson 
and the best harmonists, after v. 44. 
There seems to be no necessity for this 
transposition, the parallel between this 
and the corresponding portion of Mat- 
thew (7:16-20), being in sense rather 
than in verbal similarity or arrange- 
ment. For a good tree, &c. More lit- 
erally, for it is not a good tree, which 
brings forth corrupt fruit : , nor a corrupt 



92 



LUKE. 



[A. D. 31. 



44 For * every tree is known 
by his own fruit. For of thorns 
men do not gather figs, nor of a 
bramble bush gather they grapes. 

45 b A good man out of the 
good treasure of his heart bring- 
eth forth that which is good ; and 
an evil man out of the evil treas- 
ure of his heart bringeth forth 
that which is evil : for c of the 

a Mat. 12 : 33. b Mat. 12 : 35. 
c Mat. 12 : 34. 

tree, which bringeth forth good fruit. 
The law that like produces like, so im- 
mutable in the natural world, is here 
figuratively applied to the law of moral 
likeness, which exists between the state 
of the heart, and the external acts of 
men. This is expressed in a positive 
form in Matt. 7 : 17, on which see Note. 
The connection between this and the 
preceding verse, denoted by for, is very 
obvious. One who seeks to be a re- 
former of other men, and has not cor- 
rected his own faults, is like a bad tree, 
unproductive of good, whatever may 
be his professions. 

44. This law of likeness between the 
tree and its fruit, is so invariable in the 
vegetable kingdom, that men can al- 
ways determine the nature of the tree 
by the fruit it bears. For of thorns 
men do not gather, &c. In Matthew, 
this is expressed interrogatively : do 
men gather, &c, the question being of 
that kind which implies a negative an- 
swer. It is as though our Lord had 
said : ' It were unreasonable to expect 
this. It never happens. In like man- 
ner, do not look for the fruits of holi- 
ness in a corrupt heart.' 

45. This law of likeness and conform- 
ity in the natural world, is now applied 
by our Lord to moral resemblance and 
congruity. The parallel passage, with 
hardly any variation, is found in Matt. 
12 : 35, on which see Note. The verb 
rendered bringeth forth, is in Matthew 
one that should be rendered throws 
forth, which with the plural there used, 
good things, refers more to habit; while 
in Luke, the specific or individual act 



abundance of the heart his mouth 
speaketh. 

46 d And. why call ye me. Lord, 
Lord, and do not the things which 
I say ? 

47 e Whosoever cometh to me, 
and heareth my sayings, and do- 
eth them, I will shew you to 
whom he is like : 

48 He is like a man which built 

c?Mal.l:6; Mat.7:21; & 25:11; ch.l3:25. 
e Mat. 7 : 24. 

is rather regarded. But yet the same 
general correspondence between the 
state of the heart, and the nature of a 
man's conduct, in both passages is des- 
ignated. For of the abundance, &c. 
See on Matt. 12 : 34, where these words 
are spoken in a different connection, 
but with the same general sense. 

46. Our Lord here makes a special 
and personal application to his audience, 
of the truths to which he had just given 
utterance. Why call ye me, &c. Of 
what avail is an outward acknowledg- 
ment of me, as your Lord and Master, 
if you do not evince your sincerity, by 
a ready and cheerful obedience to my 
commands ? This sentiment in varied 
form, is found in Matt. 7 : 21-23, on 
which see Note. The exact sense of 
the original is : Wliy do you address me 
(with the appellation of). Lord, Lord? 
If you are honest in these words of 
homage and love, you will pay strict 
observance to all my precepts. The 
reader will readily see, how naturally 
this flows from the law of resemblance, 
illustrated in the preceding verses. It 
is as though our Lord had said : ' Why 
are ye so inconsistent in your profes- 
sions and practice, as to call me Lord, 
and yet persist in disobedience to my 
commands ? ' He thus applied the truth 
in the closest manner to their heart 
and conscience. In this, as in other 
respects, he should be the pattern of 
every Christian minister, who should 
always aim to make a practical applica- 
tion of the truth to the hearts and con- 
sciences of his hearers. 

47-49. A comparison with Matt. 7 : 



A. D. 31.] 



CHAPTER VII. 



93 



a house, and digged deep, and 
laid the foundation on a rock : 
and when the flood arose, the 
stream beat vehemently upon that 
house, and could not shake it ; 
for it was founded upon a 
rock. 

49 But he that heareth, and 
doeth not, is like a man that 
without a foundation built a house 
upon the earth ; against which 
the stream did beat vehemently, 

24-27 (on which see Notes), will show 
an essential agreement, with only a 
slight dissimilarity in language. Mat- 
thew is the more full, Luke, the more 
graphic. The comparison in Matthew 
is fully carried out in all its parts ; 
Luke has seized upon its strong points, 
and left to the reader the easy task of 
supplying the more unimportant par- 
ticulars. The words cometh to me in v. 
47, are omitted in Matthew, but without 
impairing the sense. So at the close 
of the same verse, / will show you to 
whom he is like, is a less condensed 
form than the corresponding construc- 
tion in Matthew. In v. 48, Luke has 
the more graphic expression, built an 
house, and digged deep, and laid the foun- 
dation on a rock, for the simple words 
in Matthew, built his house upon a rock. 
On the other hand, the blowing of the 
winds, which in Matthew have so prom- 
inent a part in the elemental war upon 
the house, is wanting in Luke. What 
is expressed in Matthew by the words 
it fell not, is in Luke, could not shake 
it. In the catastrophe (v. 49), Luke, 
however, speaks of the fall of the house 
in the same terms as Matthew. With 
such essential agreement and diversity 
of language, who can doubt that these 
evangelists were independent writers, 
the veracity of whom is placed beyond 
a doubt, by the harmony of their state- 
ments ? When the flood arose ; literally, 
when there was a swelling of the streams. 
In Matthew, the definite form {the 
floods, torrents) is employed. The stream 
beat vehemently ; literally, burst against, 
the word being expressive of the force 



and immediately it fell ; and the 
ruin of that house was great. 

CHAPTER YIL 
"YfOW when he had ended all 
i.1 his sayings in the audience 
of the people, °he entered into 
Capernaum. 

2 And a certain centurion's 
servant, who was dear unto him, 
was sick, and ready to die. 

a Mat. 8 : 5. 



with which the swollen stream dashed 
against the house. The graphic lan- 
guage will be understood and appre- 
ciated by all, who are conversant with 
the sudden rise and impetuosity of 
mountain-torrents, in times of a great 
fall of rain. In v. 49, the words with- 
out a foundation, relate to the founda- 
tion of rock, referred to in the preced- 
ing verse. The foundation of sand, 
upon which the foolish man built his 
house, furnished no protection against 
the storm and flood, and hence was vir- 
tually no foundation. Tlie ruin ; liter- 
ally, the breaking up, complete de- 
struction being designated. Great, i. e. 
complete and final. 

CHAPTER YIL 

1-10. The healing of the centuri- 
on's servant. Capernaum. See Ns. on 
Matt. 8 : 5-13. Luke is more full in 
detail, the testimony of the Jewish el- 
ders in favor of the centurion being en- 
tirely omitted by Matthew. There is 
also a slight diversity of statement, 
which is referred to and reconciled, in 
my N. on Matt. 8 : 5. 

1. In the audience, &c. ; literally in- 
to the hearing (i. e. the ears) of the peo- 
ple. This shows that our Lord's de- 
sign was to instruct the people, as well 
as his disciples, to whom the preceding 
discourse had been mostly directed. 
See N. on 6 : 20. 

2. Who was dear to him; literally, 
whom he held in honor or esteem. This 
accounts for the great interest which 
he took in his recovery. It was not 
uncommon in Roman history, to find 



94 



LUKE. 



[A. D. 31. 



3 And when he heard of Jesus, 
he sent unto him the elders of the 
Jews, beseeching him that he 
would come and heal his servant. 

4 And when they came to Je- 
sus, they besought him instantly, 

instances of the deepest affection be- 
tween master and slave. The mutual 
relation of protection and dependence, 
if fulfilled in accordance with the law 
of love, is apt to beget an affection and 
confidence of the most enduring nature. 
Ready to die. He was on the very 
point of death. Matthew has it : he 
was grievously tormented, referring to 
the violence of the disease, while Luke 
refers to its fatal result. 

3. Heard of Jesus. The report of his 
miraculous powers was now in the 
mouth of men, and had reached the ear 
of this Roman centurion. The elders. 
The article is wanting in the original, 
which gives this shade : persons who 
were elders. These were doubtless el- 
ders of the synagogue, which the cen- 
turion had built for the Jews (v. 6). 
Alford thinks, however, that they were 
merely elders of the people. That he 
would come and heal ; literally, that hav- 
ing come he would heal, the emphasis 
lying upon the act of healing. 

4. Instantly, refers not so much to 
time, as to the earnest zeal, with which 
they preferred the centurion's request. 
The 'case was too urgent to admit of 
delay, and the elders spared no pains 
to bring it to Jesus' notice quickly and 
in the most favorable manner. Saying 
that he was worthy, &c. A more literal 
translation would be : saying, he is wor- 
thy for whom you shall do this (i. e. ex- 
tend this favor). The Greek particle, 
rendered that in our version, is simply 
the sign of the direct quotation, like our 
double comma. It will be seen in vs. 6, 7, 
that the centurion pleaded the very op- 
posite of the character here given him 
by the elders, alleging his unworthiness 
as a reason why our Lord should not 
condescend to come under his roof. 
Both statements were honorable alike 
to the parties who made them. The 
elders were not restrained by Jewish 



saying, That he was worthy for 
whom he should do this : 

5 For he loveth our nation, 
and he hath built us a synagogue. 

6 Then Jesus went with them. 
And when he was now not far 

prejudice, from praising a Roman cen- 
turion, while he, with modest worth, 
could see nothing in himself, rendering 
him worthy of the least attention on 
the part of Jesus. 

5. For he loveth our nation. The 
meed of praise bestowed upon this cen- 
turion, was enhanced from the fact, that 
the Roman officials were distinguished 
for their tyranny and oppression, rather 
than for their love to the Jews. Hath 
built; literally, hath himself (at his 
own expense) built. This shows him 
to have been a man of some wealth, as 
well as benevolence. A synagogue ; 
literally, the synagogue in our place. It 
was probably the only one there. 

6. Then Jesus went, &c. He inter- 
posed no objection, but immediately 
proceeded on the way to his house. 
As a comment to this readiness of Je- 
sus to grant the centurion's request, we 
have in Matthew his words : / will go 
and heal him. Sent friends. This 
shows his high respect for Jesus that 
he did not send this second message by 
his servants, but by his most intimate 
friends. Doddridge thinks that after 
this second embassy,the centurion came 
in person, and expressed to Jesus his 
deep sense of unworthiness, in the words 
which follow. But this conjecture does 
not appear to be well grounded. The 
words in Matt. 8 : 13, conform to the 
previous statement, that the centurion 
came at first unto Jesus, whereas we 
see by the more particular statement 
of Luke, that he preferred his request 
through others. See N. en Matt. 8 : 
13. * Thomson (Land and Book, vol. i. 
p. 313), referring to the deputations suc- 
cessively sent by Balak to Balaam, says, 
" This is a very ancient and common 
custom. Every thing is done by me- 
diation. Thus the centurion sent unto 
Jesus elders, beseeching him that he 
would come and heal his servant. In 



A. D. 31.] 



CHAPTER VII. 



95 



from the house, the centurion sent 
friends to him, saying unto him, 
Lord, trouble not thyself ; for I 
am not worthy that thou should- 
est enter under my roof : 

7 Wherefore neither thought 
I myself worthy to come unto 
thee : but say in a word, and my 
servant shall be healed. 

8 For I also am a man set 
under authority, having under me 
soldiers, and I say unto one, Go, 
and he goeth ; and to another, 



a hundred instances I have been press- 
ed and annoyed by these mediating am- 
bassadors. Their importunity takes no 
denial." Trouble not thyself. The cen- 
turion was apprehensive, that he was 
putting Jesus to great and unnecessary 
trouble, in thus asking him to come to 
his house ; an honor, too, of which he 
was so unworthy. He therefore begs 
of him, to give himself no farther con- 
cern in the matter, than to CQmmand 
his servant to be healed. 

7. Wherefore, i. e. in consequence of 
his sense of unworthiness as expressed 
in v. 6. Worthy to come unto thee. 
This seems clearly to indicate, that the 
centurion did not himself see Jesus at 
all, or at least, not on the present oc- 
casion. But say in a word. " Give tin- 
fiat at a word, or by word of mouth." 
Bloomfield. Word is here opposed to 
the actual presence of Jesus,which to a 
person of less faith would have been 
deemed necessary to the performance 
of the cure. My servant; literally, my 
boy, see N. on Matt. 8 : 6. The usual 
word for slave is found in vs. 2, 3. 

8. Set under authority. In Mat- 
thew it is simply under authority, on 
which see Note. And he doeth it. This 
ready obedience, on the part of his 
servant, explains why he was so dear 
to his master (see v. 1). "We are not, 
however, to assume from this, that the 
centurion had only one servant. He 
rather attributes to this servant, who 
was then lying sick, an obedience which 
was true, although perhaps in less de- 



Come, and he cometh ; and to my 
servant, Do this, and he doeth it. 

9 When Jesus heard these 
things, he marvelled at him, and 
turned him about, and said unto 
the people that followed him, I 
say unto you, I have not found so 
great faith, no, not in Israel. 

10 And they that were sent, 
returning to the house, found the 
servant whole that had been sick. 

11 *T And it came to pass the 
day after, that he went into a 

gree, of all his servants. This prefer- 
ence to the sick servant, to the neglect 
of all mention of the others, has its 
explication in the principle, lying at 
the basis of the parable of the lost 
sheep 15 : 4, on which see Note. 

9. He marvelled at him, i. e. he won- 
dered at his faith and humility. The 
people, kc. A promiscuous multitude 
were following him to the centurion's 
house, some to receive a confirmation 
of their faith from his words and deeds, 
others, doubtless, from motives of mere 
curiosity. I have not found, kc. Liter- 
ally, not in Israel have I found so great 
faith. The very same words and em- 
phatic order of arrangement, are found 
in Matthew, on which see Note. It is 
worthy of remark, that our Lord unites 
with the elders in praising the cen- 
turion, but for qualities wholly un- 
noticed by them, viz. his faith and 
humility. The declaration made by 
Matthew in v. 11, is here omitted by 
Luke, but reported by him, as it was 
uttered on another occasion, 13 : 28, 
29. 

10. They that were sent, &c. This 
proves beyond a question, that the cen- 
turion did not come in person to meet 
Jesus. Whole, healthy, well; the literal 
meaning of the original. 

11-17. The raising of the "Widow's 
Sox. Kain. Luke is the only one of 
the evangelists who reports this great 
miracle, as John alone reports the rais- 
ing of Lazarus. Why such stupendous 
miracles should have been passed over, 



96 



LUKE. 



[A. D. 31. 



city called Nain ; and many of 
his disciples went with him, and 
much people. 

12 Now when he came nigh to 
the gate of the city, behold, there 
was a dead man carried out, the 



each by three evangelists, and neither 
of them reported by Matthew and Mark, 
appears to us strange and unaccounta- 
ble. Our inability, however, to judge 
of the circumstances of each writer, and 
the specific design of the Spirit of in- 
spiration, in guiding them to the selec- 
tion of the topics to be respectively 
narrated, should prevent, on our part, 
any impeachment of their wisdom or in- 
tegrity, in consequence of the omissions 
above referred to. Indeed, this very 
thing — so unlike what might have been 
expected from men dependent alone 
upon human judgment, and whose 
greatest delight would have been, to 
spread before their readers every par- 
ticular of the stupendous miracles of 
Nain and Bethany — is one of the great- 
est arguments in favor of the divine 
origin of the gospels. This subject will 
be referred to again, in John 12 : on 
which see Note. 

11. The day after ; literally, the next, 
the ellipsis of day being common to 
this form of expression. Nain. Robin- 
son identifies this town, which has no 
mention elsewhere in the Bible, in the 
ruins of old buildings, a few miles south 
of Mount Tabor. It is remarked by 
Alford, that the town of this name 
spoken of by Josephus, is a different 
place, on the borders of Idumea. Web- 
ster and Wilkinson place its site at the 
foot of Mount Tabor, near Endor, about 
twelve miles from Capernaum. Its po- 
sition on the Map (accompanying my 
Commentary on Matthew), a short dis- 
tance S. W. of Endor, is undoubtedly 
correct. Since writing the above, I see 
that Thomson (Land & Book, vol. i. p. 
158) locates it on the north-west corner 
of a mount, now called Jebel ed Duhy, 
one hour's ride from the foot of Tabor, 
which it faces, a very beautiful valley 
lying between. The principal antiqui- 
ties he declares to be its tombs, situated 



only son of his mother, and she 
was a widow : and much people 
of the city was with her. 

13 And when the Lord saw 
her, he had compassion on her, 
and said unto her, Weep not. 



mainly on the east of the village. This 
agrees with its position on my Map, as 
above referred to. 

12. Gate of the city. Most of these 
towns and villages were walled, for the 
sake of protection. A dead man; lit- 
erally, one dead, or one who was dead, 
the condition of the person being the 
object of thought. Carried out for 
burial. The burial of bodies within 
the town or city, was forbidden, and 
hence the sepulchres and tombs were 
commonly situated, without the limits 
of the cities and villages. The only son, 
and hence an object of the deepest love. 
Another heightening circumstance call- 
ing for sympathy, was the fact that his 
mother was a widow, and therefore de- 
pendent upon her son for comfort and 
support in her declining years. Much 
people of the city, &c. This large fune- 
ral was indicative of the public sym- 
pathy with the widow, in her bereave- 
ment. 

13. When the Lord saw her. As our 
Lord passed along, seeing such a pro- 
cession, and grief depicted on every 
countenance, he was affected with com- 
passion, and approaching the bereaved 
widow, who as chief mourner followed 
the bier, he gently bid her cease weep- 
ing. It is quite unlikely that he had 
ever before seen her; a feature in this 
great miracle, which is wanting in the 
raising of Jairus' daughter and of Laz- 
arus, the former of which miracles was 
wrought in answer to the urgent re- 
quest of the father, the latter, in behalf 
of a family, with whom he was on terms 
of the most intimate friendship. This 
shows that no one, however estranged 
he may have been from Jesus, either 
through want of religious education, or 
from his own perverseness, need fear 
to approach him, and prefer in faith 
and love any request in behalf of him- 
self or others. His sympathies are in 



A. D. 31.] 



CHAPTER VII. 



14 And be came and touched 
the bier : and they that bare him 
stood still. And he said, Young 
man, I say unto thee, " J Arise. 

full and lively exercise for all our fallen 
race, and to all in affliction, who turn 
to him for comfort, he says as to this 
poor bereaved mother, Weep no longer. 
Rev. 21 : 4. Had compassion. This 
same verb is found in Matt. 9:36, on 
which see Note. The tears and lam- 
entations of this widow arrested his at- 
tention, and as he gazed upon her, with 
difficulty supporting her steps in the 
sad procession, his bowels yearned with 
compassion, and he addressed her in 
words of comfort. She little thought 
that the voice of this stranger, which 
in such gentle tones bid her weep not, 
was potent enough to call back from 
the dead, the son, with whom all her 
hope and comfort in life was about to 
be buried. The word translated weep, 
is that which denotes the outward ex- 
pression of grief. See N. on 6 : 21. 
The orientals gave vent to their sorrow, 
in loud shrieks and lamentations over 
the bodies of the dead. As if their 
own voices were too feeble to give full 
utterance to their emotions, they em- 
ployed persons, whose office it was to 
sing dirges, and utter dolorous groans 
and lamentations. See N". on Matt. 9 : 
23. 

14. He came: literally, having come 
to the bier. This bier was an open 
frame, upon which the dead body, 
wrapped in folds of linen, was placed, 
and borne on the shoulders of four, and 
sometimes six persons, to the grave or 
tomb. Our Lord touched the bier, as 
an intimation for the bearers to stand 
still. Dr. Jahn from this passage 
thinks, that the bearers walked very 
fa.-t on their way to the grave; but I 
hardly see the necessity of any such in- 
ference. Their movements must have 
been graduated to the ability of the 
mourners to keep pace with them, and 
we can hardly conceive that this widow, 
borne down under the weight of her 
crushing affliction, could have had 
phvsical abilitv to walk as fast as Dr. 
Vol. II.— 5 



15 And he that was dead sat 
up. and began to speak. And he 
delivered him to his mother. 

b Ch. 5 : 54 ; John 11:43; Ac. 9 : 46 ; Bo. 4: IT. 

Jahn seems to think the procession 
moved. They that bare him ; literally, 
the | persons) bearing, the bearers. Stood 
still; literally, stood. There must have 
been a dignity and air of authority in 
our Lord, to thus stop the procession 
by a simple gesture, or the mere laying 
his hand upon the bier. There is no 
need, however, of attributing this to 
any miraculous influence. Young man. 
This expression is used of those in the 
prime of manhood up to forty years of 
age. See N. on Matt. 19 : 22." 'But the 
circumstances here justify us in sup- 
posing this person to have been, in our 
sense of the term, a young man. I sag 
unto thee. Stier thinks these words 
may have been added by Luke, as they 
are by Mark, 5 : 41 (compare Luke 8 : 
54). Alford notices the words of pow- 
er, with which all three raisings from 
the dead are wrought, " Damsel, arise ; n 
''Young man. arise;" ; ' Lazarus, come 
forth. " All these forms are expressive 
of our Lord's own power to perform 
the act, and contrast strongly with the 
miracles performed bv Elijah and Eli- 
sha (1 Kings 17 : 20 ; 2 Kings 4 : 33), 
in which there was such intense prayer, 
and protracted efforts by physical con- 
tact, to infuse the vital principle into 
the dead bodies. 

15. He that was dead ; literally, the 
dead (man). The form is varied from 
I the one used in v. 12, rendering it cer- 
I tain by two equivalent expressions, that 
death had actually taken place. The 
i fact also, that the body was being con- 
j veyed to the grave, shows that it had 
! been dead some hours. On the grada- 
i tion of these stupendous miracles, see 
! X. on Matt. 9 : 25. Sat up. This 
i movement followed instantaneously the 
i word of our Lord; and to show the com- 
pleteness, as well as suddenness of the 
I miracle, he began to speak to those 
I around him. He delict red him. &c. 
There is something remarkable in this 
i act, as though our Lord regarded the 



98 



LUKE. 



[A. D. 81. 



16 e And there came a fear on 
all : and they glorified God, say- 
ing, rf That a great prophet is 
risen up among us ; and, e That 
God hath visited his people. 

17 And this rumour of him 
went forth throughout all Judea, 
and throughout all the region 
round about. 

cCh.l:65. d Ch. 24:19; John 4:19; & 
6:14; &9: 17. e Ch. 1 : 08. 



miracle incomplete, until he had de- 
livered her son alive into the widow's 
hands. Its true solution is to be found 
in the sympathy which first drew him 
to the side of this woman with words 
of comfort, and which now sought the 
pleasure of restoring her son into her 
arms, and witnessing the joy with which 
she clasped her restored treasure. We 
must never forget in these stupendous 
miracles, that our Lord was truly a 
man, susceptible of all the emotions of 
joy, love, and compassion, which are 
incidental to humanity. Olshausen 
thinks that our Lord restored him to 
his mother, spiritually awakened also 
to a higher life, by means of which the 
mother's joy became more true and 
lasting. This is mere conjecture, but 
we may hope it to be founded on the 
truth of the case. 

16. Fear, similar to that spoken of 
in 1 : 65. Glorified God. See N. on 
Matt. 9 : 8. That a great prophet, &c. 
The word that, should have been omit- 
ted in the English translation, for the 
reason given in N. on 7 : 5. A great 
prophet. None but Elijah and Elisha, 
the greatest of the Old Testament 
prophets, had restored the dead to life. 
This miracle of our Lord, therefore, 
raised him at once, in the estimation of 
the people, to a rank equal, if not 
superior, to those great prophets. 
From the following clause, God hath 
visited his people (seeN. on 1 : 68, 78), 
it would seem, that this reappearance of 
a great prophet, after so long an inter- 
val, awakened hopes that the long-ex- 
pected Messiah had come to deliver 
the nation from political servitude, and 



18 H 'And the disciples of 
John shewed him of all these 
things. 

19 And John calling unto him 
two of his disciples sent them to 
Jesus, saying, Art thou he that 
should come ? or look we for 
another ? 

20 When the men were come 
unto him, they said, John the 

/Mai. 11:2. 

restore it to its position of power and 
glory, which it had enjoyed under 
David, and others of its ancient kings. 

17. Rumor that he was a great proph- 
et, and probably the Messiah himself. 
Included in this general rumor was the 
report also, of the wondrous miracle 
which he had wrought in Nain. On 
this Olshausen remarks : "By individual 
flashes of his divine power like this, 
darting hither and thither, the Saviour 
aroused in the whole nation the con- 
sciousness, that great things were before 
them.' 

18-35. John tiie Baptist in Prison 
sends Disciples to Jesus. Capernaum. 
See Ns. on Matt. 11 : 2-19. The agree- 
ment between Luke and Matthew is 
very exact, there being only a few 
slight verbal variations, enough to en- 
title them both to the position of inde- 
pendent writers. Yerses 20, 21, in 
Luke are entirely omitted by Matthew, 
but without at all impairing or obscur- 
ing the sense. On the other hand, 
verses 14, 15 of Matthew are omitted 
by Luke. 

18. All these things. In Matthew: 
the works of Christ. "The Messiah- 
works (of this Jesus)." Stier. The 
teachings of our Lord, as well as his 
miracles, are to be included. This was 
the second time, when John's disciples 
reported to him the increasing fame of 
Jesus. See N. on John 3 : 25, 26. 

19. Calling unto him. John was at 
this time in prison, but his disciples 
seem to have had free access to him. 
So far as the account of Luke is con- 
cerned, we should be ignorant of the 
fact of John's imprisonment. Look we 



A. D. 31.] 



CHAPTER YIT. 



99 



Baptist hath sent us unto thee, 
saying, Art thou he that should 
come ? or look we for another ? 

21 And in that same hour he 
cured many of their infirmities 
and plagues, and of evil spirits ; 
and unto many that were blind 
he gave sight. 

22 g Then Jesus answering said 
unto them, Go your way, and tell 
John what things ye have seen 
and heard ; /( how that the blind 
see, the lame walk, the lepers are 
cleansed, the deaf hear, the dead 
are raised, ' to the poor the gos- 
pel is preached. 

23 And blessed is he, whoso- 
ever shall not be offended in me. 

24 * And when the messengers 
of John were departed, he began 
to speak unto the people concern- 
ing John, What went ye out into 
the wilderness for to see ? A 
reed shaken with the wind ? 

g Mat. 11 : 5. h Is. 35 : 5. 
i Ch. 4 : IS. Jc Mat. 11 : 7. 



for another? "Is it another we are 
looking for'?" "Webster and Wilkinson. 
But see X. on Matt. 11:3. 

20, 21. These verses, as above re- 
marked, are not found in Matthew. In 
t/iat same hour (i. e, time), when John's 
disciples came to Jesus with this in- 
quiry. Plagues. See X. on Mark 3 : 10. 
Some include palsies and leprosies un- 
der this term, but it seems to refer to 
more violent and active diseases. And 
of evil spirits. The reason why these 
demoniacs are classed with those suf- 
fering from bodily sicknesses, is refer- 
red to in X. on 6 : 18. See also X. on 
Matt. 4 : 24. He gave sight ; literally, 
granted (as a matter of grace and favor) 
the (power) to see. The original is 
highly expressive of the free and gra- 
cious exercise of power, with which he 
restored sight to the blind. 

28. A greater prophet. The word 
■prophet is not found in the parallel pas- 



25 But what went ye out for 
to see ? A man clothed in soft 
raiment ? Behold, they which 
are gorgeously apparelled, and live 
delicately, are in kings' courts. 

26 But what went ye out for 
to see ? A prophet ? Yea, I 
say unto you, and much more 
than a prophet. 

27 This is he, of whom it is 
written, ' Behold, I send my mes- 
senger before thy face, which shall 
prepare thy way before thee. 

28 For I say unto you, Among 
those that are born of women 
there is not a greater prophet 
than John the Baptist : but he 
that is least in the kingdom of 
God is greater than he. 

29 And all the people that 
heard him, and the publicans, 
justified God, '"being baptized 
with the baptism of John. 

30 But the Pharisees and law- 

l Mai. 3 : 1. 
m Mat. 3:5: ch. 3 : 12. 



sage in Matthew. The insertion here 
adapts the narrative to the Gentiles, for 
whom Luke's gospel was written. It 
would have been unnecessary to have 
styled him a prophet, in a gospel writ- 
ten for the Jewish Christians. The 
same principle will account in part, for 
the varieties in the following verses. 

29, 30. These verses are apparently 
a parenthesis, but I cannot agree with 
Alford, that they are here transposed 
from their proper place in some other 
portion of the gospels. The connection 
is obvious and natural. The words are 
not those of Luke, but of our Lord, and 
serve to confirm, as well as explain, the 
assertion of v. 28. It will be seen by 
a comparison of Luke with Matthew, 
that while the latter has omitted these 
words of Luke, he has introduced vs. 
12-15 (not found in Luke), in which he 
speaks of the great efforts which were 
then being made, to take as it were by 



100 



yers rejected " the counsel of God 
against themselves, being not bap- 
tized of him. 

31 And the Lord said, ° Where- 
unto then shall I liken the men 
of this generation ? and to what 
are they like ? 

32 They are like unto children 
sitting in the marketplace, and 
calling one to another, and say- 

n Ac. 20 : 27. o Mat. 11 : 16. 



LUKE. [A. D. 31. 

ing, We have piped unto you, and 
ye have not danced ; we have 
mourned to you, and ye have not 
wept. 

33 For p John the Baptist came 
neither eating bread nor drinking 
wine ; and ye say, He hath a 
devil. 

34 The Son of man is come 
eating and drinking ; and ye say, 

p Mat. 3:4; Ma. 1 : 6; ch. 1 : 15. 



violence the kingdom of heaven. Now 
this passage in Luke pre-supposes some 
such words as are inserted by Matthew, 
about the efforts of men to avail them- 
selves of the Messianic blessings, and 
those attending the preaching of the 
Forerunner. As a natural sequence of 
this universal eagerness to hear the 
gospel message, we have recorded in 
Luke the different estimate placed upon 
the teachings and doctrine of the new 
dispensation, by the rich and honorable, 
and by those who were held in low re- 
pute. The people who flocked to hear 
the gospel message, even the publicans, 
approved {justified, regarded as just 
and good) the wisdom and goodness of 
God, in sending such a messenger as 
John, and testified their approbation, 
by receiving baptism at his hands. 
But the Pharisees and lawyers rejected 
the coimsel (i. e. purpose, plan) of God 
against themselves (i. e. to their own 
hurt), and showed their contempt, of 
his messenger, by refusing to receive 
from John the rite of baptism. Thus 
by taking Matthew and Luke together, 
a plain and well-connected train of 
thought is made out, and we are not 
reduced to the necessity of regarding 
these verses in Luke, as disjointed and 
out of their proper place in the narra- 
tive. Webster and Wilkinson regard 
vs. 29, 30, as Luke's own words, intro- 
duced to show the effect of our Lord's 
attestation of John's character. That 
heard him, they would render on hear- 
ing this, i. e. our Lord's declaration in 
v. 28. So also they take justified, in 
the sense of praised, and rejected, as 



equivalent to railed at, despised. But 
this interpretation, which is substan- 
tially that of Stier, gives a less weighty 
and appropriate sense than the other 
mode of interpretation. The proof of 
its correctness drawn from the words, 
and the Lord said, in v. 31, which are 
claimed to show that the preceding 
verses are the words of Luke, is of little 
weight, since if those words are not a 
gloss, they only serve to introduce 
with emphasis, a new division or turn 
of thought. It is remarkable that in 
both verses, the being or not being 
baptized by John, is put as evidence of 
their approval or disapproval of God's 
scheme, in sending such a messenger 
as John before Christ. 

31. Tliemen of this generation. Mat- 
thew : this generation. Luke also adds : 
to what are they like ? as though it were 
difficult to select an object with which 
to compare them, so as to bring out 
fully their fickle, inconstant, and per- 
verse character. Ye have not wept, i. e. 
united with us in wailing. See N. on 
Matt. 11 : 17, where the words rendered 
in our common version, ye have not la- 
mented, literally signifies, ye have not 
beaten yourselves, as was done at funer- 
als with loud expressions of grief. 

33, 34. He hath a demon. See N. 
on Matt. 11 : 18; John 10: 20. Eat- 
ing and drinking. It is erroneous to 
force upon this the notion of excessive 
indulgence. The simple idea is, that 
the Son of man came eating and drink- 
ing, like other men, and did not prac- 
tise the austerity and abstemiousness 
of John. He was to be the type of hu- 



A. D. 31.] 



CHAPTER VII. 



101 



Behold a gluttonous man, and a I eat with him. And he went into 
winebibber, a friend of publicans the Pharisee's house, and sat 
and sinners ! j down to meat. 

35 ? But wisdom is justified of j 37 And, behold, a woman in 
all her children. the city, which was a sinner, when 

36 1" r And one of the Phari- she knew that Jesus sat at meat 
sees desired him that he would 

q Mat. 11 : 19. 
r Mat. 26 : 6; Ma. 14 : 3 ; John 11 : 2. 



inanity in its usual aspect, not as it ap- 
peared in asceticism on the one hand, 
nor sensual indulgence on the other. 
Behold a gluttonous man, &c. See N. 
on Matt. 11:19. A friend of publicans, 
&c. The allusion is to the oriental cus- 
tom of regarding the act of eating and 
drinking with a person, as a pledge of 
inviolate friendship. Hence, as our 
Lord had frequently partaken of the 
hospitality of these publicans, he was 
charged with being their friend. For 
the full explanation of this passage, see 
X. on Matthew, as above referred to. 

30-50. Jesus' feet anointed by a 
PENITENT WOMAN. Capernaum. This in- 
cident is related only by Luke. In 
some respects, however, it is similar to 
the anointing of Jesus' feet by Mary, 
as narrated in Matt. 26 : 7 ; Mark 14 : 
3; John 12:3, but must not be con- 
founded with that event. The name of 
the person who entertained Jesus, hap- 
pens to be the same in both instances; 
but the Simon of Bethany was a very 
different man from the one here men- 
tioned, whose pride, unbelief, and neg- 
lect of some of the most common cour- 
tesies of hospitality, called forth from 
Jesus so touching a rebuke. Xor can 
this woman, who seems to have been 
of notoriously bad reputation, be iden- 
tical with the Mary of Bethany who 
had sat at Jesus' feet, and by her gen- 
tle confiding love, had won so strong a 
hold upon his affections (see 10 : 3S— ±2). 
To these may be added a third reason 
for considering the two incidents as dis- 
tinct and separate, viz. the illustration 
in vs. 41, 42, which would have been 
out of place in such a company of be- 
lievers as the one at Bethany. Taking 
all these things into consideration, I 
cannot doubt that reference is had to 



in the Pharisee's house, brought 
an alabaster box of ointment, 

two distinct events. Indeed, if we as- 
sume the contrary, we must regard 
Luke as having distorted the great 
, facts of the occasion, and, as Olshausen 
; remarks, having placed it entirely out 
j of its proper connection. 

36. One, an indefinite form of ex- 
' pression. The name of this person is 

withheld, as a matter of little conse- 
quence. So also is that of the woman 
who anointed our Lord's feet. The ob- 
ject of relating this incident, was not to 
condemn or praise particular individu- 
als, but to bring out a great principle. 
As it regards the man so indefinitely 
alluded to, he seems to have been a per- 
1 son of note, who desired to do some- 
thing to call attention to himself, by ap- 
pearing as a sort of patron to this Jesus, 
whose words and deeds were ringing 
j through the land. On the other hand, 
; he seems to have taken care, by a stud- 
ied neglect of the ordinary courtesies 
with which a guest was received, not 
; to compromise himself, so as to appear 
j in any respect a follower of Jesus. Sat 
down, i. e. reclined, according to the 
I oriental custom at meals. 

37. A woman in the city. This is 
considered by the ancient interpreters 
to have been Mary of Magdala, com- 
monly called Mary Magdalene. But 
Luke speaks of this person in 8 : 2, as 
though he had never before mentioned 
her. The reference there to her posses- 
sion by demons, does not at all imply 
that she was an adulteress or prosti- 
tute. The great injustice done the 
memory of this female, by the use of 
her patrial name, to designate persons 
of her sex, who have been rescued by 
the hand of Christian benevolence, 
from a life of infamy, is noticed in N. 
on Mark 16:9. The article in the city, 



102 



LUKE. 



[A. D. 31. 



38 And stood at his feet be- 
hind him weeping, and began to 
wash his feet with tears, and did 
wipe them with the hairs of her 
head, and kissed his feet, and 
anointed them with the ointment. 

seems to refer it to the city of our 
Lord's residence, Capernaum. There 
are some however who refer the article 
to the city in which the woman had her 
residence, and where our Lord is sup- 
posed to have been then staying. The 
translation would then be: a woman, 
who ivas in the city, a sinner. Others 
give this turn : who was a sinner in the 
city, i. e. known as such in the place, 
carrying on a sinful occupation in the 
place. Which was a sinner, the old 
form for who was, &c. Some take the 
imperfect here in the sense of the plu- 
perfect, who had been a sinner. But if 
we suppose that, up to this time, she 
had lived in sin, but now was penitent, 
the imperfect is the very tense required, 
she was a sinner, but at the time here 
spoken of, gave evidence that she was 
in a penitent state, and about to begin 
a reformed life. The word sinner re- 
ceives such emphasis from its connec- 
tion here, that it is by most commenta- 
tors understood of a prostitute. This 
is rendered still more probable from the 
insinuation of the Pharisee in v. 39. 
Trollope thinks that the term means 
only that she was a heathen, a sense so 
commonly attached to the word in the 
New Testament. When she knexo, &c. 
This shows that her heart had been 
touched, by some previous attendance 
upon our Lord's ministry, inasmuch as 
she made these preparations for anoint- 
ing Jesus' feet, after she learned that 
he was in the Pharisee's house. The 
usual reclining position at the table, 
furnished her a favorable opportunity 
to anoint his feet, while her timid hu- 
mility would have pronounced her unfit 
to touch any other part of his sacred 
person. Alabaster box of ointment. See 
N. on Matt. 26 : 7, 

38. Stood at his feet behind him. His 
reclining position upon his left side, his 
head" supported by the left arm, would 



39 Now when the Pharisee 
which had bidden him saw it, he 
spake within himself, saying, * This 
man, if he were a prophet, would 
have known who and what man- 



s Ch. 15 : 2. 



of necessity bring his feet somewhat 
behind his back, and away from the ta- 
ble, so that the woman must have stood 
behind him, in order to touch them as 
here narrated. See N. on Matt. 23 : 6. 
Weeping tears of penitence and love. 
To wash; better and more literal, to 
wet, moisten. The word is used of rain, 
or any fluid falling in drops. Her tears, 
as she was performing her pious office 
of anointing his feet, began to flow, 
and as they fell upon his feet, she wiped 
them away .with her long tresses, kiss- 
ing at the same time his sacred feet. 
The depth of love and penitence here 
manifested, can only be appreciated by 
those, who have themselves felt the bur- 
den of sin, and subsequent pardon and 
peace through faith in an atoning Sav- 
iour. With tears ; literally, with the 
tears which she shed. Kissed. The 
word in the original signifies, to kiss 
fondly or frequently, to caress, and is 
here strongly expressive of the depth 
of the love which led her to kiss his 
feet again and again. Anointed them 
with the ointment. That which she had 
before used in self-adornment, she now 
pours out upon the feet of her Lord, 
as a token of her love, and a pledge 
that hereafter, her chiefest beauty and 
ornament were to be a meek, penitent, 
and believing spirit. 

39. Now ; literally, but, the contrast 
being strongly marked between the 
overflowing tenderness and love of the 
woman, and the self-righteous and cen- 
sorious spirit of the Pharisee. When 
the Pharisee saw it ; literally, the Phar- 
isee having seen it. The Greek con- 
struction throws the principal emphasis 
on the verb spake. The act of seeing 
was not strange or improper, but the 
contrast between him and the woman 
lay in the thoughts which arose in his 
mind, when he beheld her pious act. 
Hence the act of seeing takes the par- 



A. D. 31,] 



CHAPTER VII. 



10* 



ner of woman this is that touched 
him ; for she is a sinner. 

■iO And Jesus answering said 

ticipial, and that of the censorious self- 
communing, the verbal form. Which 
had bidden him; literally, the one who 
bade lam to the entertainment. This 
is added to give definiteness to the 
word Pharisee, and also prominence to 
the great idea, which underlies this 
whole passage, that external honor and 
homage are worthless, unless accompa- 
nied with a sense of ill-desert, and a 
penitent, believing spirit. He spake 
within himself] i. e. thoughts of this 
kind passed through his mind. If he 
were a prophet. This hypothesis is so 
expressed in the original, as to strongly 
imply, that our Lord was not a prophet, 
in the estimation of the Pharisee. This 
was inferred from his apparent want of 
that supernatural knowledge, which 
every true prophet might be supposed 
to possess. The unbelief of the Phari- 
see in the divine mission of Jesus, here 
clearly evinces itself. T17to and what 
manner of woman, &c. Por a woman 
of such abandoned character to touch 
one, was regarded as the highest spe- 
cies of defilement. Hence the Pharisee 
judged, that Jesus was unacquainted 
with her character, or he would never 
have permitted her to touch him, much 
less to remain at his feet, kissing them, 
and continuing to evince her love for 
him by such personal manifestations. 
He was an utter stranger to the great 
truth, that the slightest contact with 
Christ would render the person, how- 
ever polluted with moral defilement 
from previously committed offences, 
meet for the holy companionship and 
worship of heaven itself. For she is a 
sinner. Some take for in the sense of 
inasmuch as. but it is better to give the 
original word its demonstrative sense, 
that she is, &c. The clause would then 
be explanatory of the preceding words, 
thus: who and what manner of woman 
this is (.viz.) that she is a sinner. If 
any prefer however the common trans- 
lation, it is to be explained as elliptical, 
for she is a sinner, and he would have 



unto him, Simon, I have some- 
what to say unto thee. And he 
saith, Master, say on. 

ordered her away. It would thus de- 
note the reason why Jesus could not 
be a true prophet, admitting, as he did, 
so vile a woman to come in personal 
contact with him. 

40. The condescension of our Lord, 
in disabusing this Pharisee of his erro- 
neous notions, shows that they resulted 
from mistaken views of what consti- 
tuted ceremonial uncleanness, rather 
than from malignant opposition of the 
heart. Answering to what was passing 
in the mind of this Pharisee. Some 
think that he had betrayed his inward 
thoughts, by a countenance expressive 
of disgust, or some repellant gesture, as 
the woman was performing her pious 
service. But the particularity and di- 
rectness of our Lord's reply, show that 
he was indebted to no such manifesta- 
tion of this man's thoughts. Simon, I 
have, kc. The directness and formal- 
ity of the address, not only bespoke the 
Pharisee's earnest attention, but served 
in the end to show him, how clearly the 
thoughts of his heart had all been laid 
open to Jesus. Stier regards this open- 
ing address as closely bordering upon 
the humble modesty of the guest, as if 
he intended to say : "with your leave, 
my host, I would like to say a word." 
But his holy office, as Prophet, does not 
permit him to express himself literally 
in these terms. The original is very 
brief and emphatic : / have to thee some- 
thing to sag, (shall I say it?) Master 
(teacher), say on. Alford contrasts this 
with the preceding words : this (slight- 
ly contemptuous. See X. on Matt. 26: 
61) man (not expressed in the original), 
if he were a prophet, showing that our 
Lord's appeal to the inner thoughts of 
the heart, call forth at once a reply, 
much more respectful than might have 
been anticipated from his previous state 
of mind. There was doubtless a so- 
lemnity of tone and countenance, with 
which Jesus addressed him, which 
flashed conviction into his mind, that 
his very heart wa3 open to the inspec- 



104 



41 There was a certain credi- 
tor which had two debtors : the 
one owed five hundred pence, and 
the other fifty. 

tion of one, whose claims as a true 
prophet, he was that very moment de- 
nying, by imputing to him ignorance 
of the character of the woman who 
stood at his feet. 

41. The parable which our Lord now 
proposes for the instruction of this self- 
righteous Pharisee, is based on this 
simple and well-acknowledged fact, that 
the amount of love and gratitude awak- 
ened by the conferral of a favor, will 
be proportionate to its magnitude. This 
is clearly shown in the question and re- 
ply in v. 43. Many difficulties, howev- 
er, have been started in the interpreta- 
tion of the parable, which will be refer- 
red to in their proper place. There 
was a certain creditor, &c. As the 
Avords stand in the original : two debtors 
ivere to a certain creditor, the emphatic 
position being given to the two debtors. 
The word creditor, literally signifies a 
lender of money, and is found only here 
in the New Testament, although the 
cognate verb occurs in 6 : 34; Matt. 5 : 
42. The one owed five hundred pence 
(i. e. $75 00, see N. on Matt. 18 : 28 ; 
20 : 2), and the other fifty ($7 50). In 
its application to the sinner, this is to 
be taken in a subjective sense, that is, 
as it is estimated by him ; not in an 
objective sense, as it appears in the 
sight of God. No finite mind can meas- 
ure the turpitude of the least offence, 
when viewed in relation to God's infi- 
nitely holy law. But inasmuch as their 
love is declared to be proportionate to 
their sense of obligation, there must 
have been some standard of measure- 
ment, to indicate the comparative 
depth of their indebtedness to the di- 
vine compassion. One man feels that 
he has been a great sinner, and that 
much has been forgiven him. His love 
is proportionably great. Another has 
a less vivid sense of his obligations. 
His life has been one of strict morality. 
He cannot look back upon such an ar- 
ray of open and high-handed transgres- 



LUKE. [A. D. 31. 

42 And when they had nothing 
to pay, he frankly forgave them 
both. Tell me therefore, which 
of them will love him most ? 



sions of God's law. He feels that he 
has been a debtor, and has received 
forgiveness, but as his sins have been 
less glaring, his sense of ill desert is less 
vivid and abasing. He owed fifty 
pence, and it has been freely forgiven. 
His love is awakened by such unmerited 
kindness, but falls short of his who can 
look back, as did Paul (1 Tim. 1 : 13-15), 
upon the horrible pit and miry clay (Ps. 
40 : 2), from which, by the sovereign 
grace of God, he has been extricated. 
This is the point of the parable. Our 
Lord intended to teach the Pharisee, 
that as debtors, he and the woman 
stood in the same relation to God ; 
that a debt of five hundred pence could 
be forgiven as easily and freely, as the 
tenth part of that sum; and that the 
abundant evidence which this woman 
gave of her deep love and gratitude, 
showed that God's abounding grace 
had been manifested in the forgiveness 
of her sin, which she felt to be so great. 
4'2. When they had nothing to pay. 
In the sight of God, it is as insuperable 
an obstacle in the way of legal justifi- 
cation, to owe five hundred or even 
fifty pence, as though the debtor, as in 
Matt. 18 : 24, owed ten thousand talents 
with nothing to pay. In the applica- 
tion of both these parables, therefore, 
we are taught the utter impossibility 
of satisfying the claims of God's right- 
eous law, or of doing any thing which 
will render the pardon of sin other than 
wholly gratuitous. Alford well re- 
marks that, as their incapacity to pay 
could not well have been known to the 
creditor, except on their own avowal, 
here in the application of the parable, 
" is the sense and confession of sin ; not 
a bare objective fact followed by a de- 
cree of forgiveness — but the incapacity 
is an avowed one — the forgiveness is a 
personal one." Frankly forgave. The 
English translation hardly reaches the 
full sense of the original, which is that 
he forgave or remitted their debt, as a 



A. D. SI.} 



CHAPTER Til. 



10c 



43 Simon answered and said, I 
suppose that he, to Tvhoni he for- 

ireely bestowed act of grace, without 
any regard to the good or ill desert of 
the debtors. Favor, kindness, benevo- 
lence, compassion, are the sole basis 
of the act, all merit on the part of the 
recipient being excluded. The fact 
that in the parable both these debtors 
were forgiven, has led some to think 
that the Pharisee had been laid under 
some obligation to Jesus, for a previ- 
ous act of favor. However this may 
have been, his spirit and temper on 
this occasion, shows that he was a 
stranger, both to the sense of personal 
ill desert, and the joy of pardoned sin, 
which possessed and agitated the bo- 
som of the woman, whom he so much 
despised. Stier refers the pardon, 
•which the Pharisee shared with the 
-woman by the terms of the parable, to 
that spoken of in 2 Cor. 5:19. But is 
there not, in the pardon of the woman, 
something more than a participation in 
the general blessings of the atonement, 
by which God is reconciling the world 
unto himself? Did she not receive a 
full and special pardon of sin, and be- 
come at this time an heir of salvation? 
Can we safely infer from the parable, 
that the Pharisee had been or was now 
brought into such a state of penitent 
submission, that he in like manner was 
a sharer in the grace of God ? "We 
think not. The parable is not to be 
thus interpreted, in face of all its sur- 
roundings, which teach the very con- 
trary. The illustration points rather to 
the comparative want of attention, 
manifested on the part of the Pharisee 
to Jesus, -which arose from the feeble 
sense of obligation under which he lay 
to him, as a public teacher, or one 
from whom he, or some of his friends, 
had received a favor. This want of 
respect, although rebuked in the para- 
ble, does not constitute its central 
point, as may be seen by the preceding 
remarks. Tell me therefore, &c. Our 
Lord would leave the decision, as to 
the comparative love of these debtors, 
to the Pharisee himself, who would 
thus be brought to pronounce on his 
Tol. II.— 5* 



gave most. And he said unto 
him, Thou hast rightly judged. 

own case. In the parable of the Good 
Samaritan (10: 30-37), in like manner, 
he made the lawyer furnish the reply 
to his own question, as to who was his 
neighbor. 

43. I suppose. The word in the ori- 
ginal corresponds to our familiar ex- 
pression I take it, i. e. I receive it into 
my mind, I think, suppose. The Phar- 
isee's reply indicates a descent from 
his lofty and arrogant tone in the out- 
set (v. 30). Thou hast rightly judged. 
We may here interpose a caution against 
the erroneous inference, that a vile 
and notorious sinner, -when brought 
into a state of penitence and belief in 
Christ, will of necessity surpass in self- 
sacrificing love, one whose external 
conduct has been so correct, that little 
or no outward change is seen in him, 
when converted to God. This is not 
the point of the parable. It is simply 
that the child of grace, who has a vivid 
sense of sin — for as we have shown 
(Xote on v. 42) this debt is not to be 
regarded in an objective but subjective 
view, not as it appears in relation to 
God, but as it is regarded by the sinner 
himself — will have a deeper and more 
abiding sense of his obligations for di- 
vine forgiveness, than one whose spir- 
itual vision is so dim, that he has a very 
slight sense of his sin and ill desert. 
This clear perception of sin, and the 
dreadful doom which it deserves, is 
often found in persons who, like Bunyan 
and Xewton, have been vile and open 
offenders; but it is also seen, and per- 
haps with equal if not greater frequency, 
in persons whose external deportment 
has been, like that of Brainard, Mar- 
tyn, and others, correct from their 
youth upward. It is the lively sense of 
sin and its consequences, which calls 
forth gratitude in view of God's par- 
doning love. In the sight of God, this 
woman was no greater sinner than the 
proud and self-righteous Pharisee. 
But the view which she took of her 
own lost and ruined condition, was so 
deep and abasing, that in her own 
estimation, she was one of the vilest 



106 



LUKE. 



[•A. D. 31. 



44 And he turned to the wo- 
man, and said unto Simon, Seest 
thou this woman ? I entered into 
thine house, thou gavest me no 
water for my feet : hut she hath 
washed my feet with tears, and 

offenders against God, and hence the 
forgiveness of her sins called forth ex- 
pressions of the deepest love. 

44. And he turned (literally, having 
turned) to the woman, who was behind 
him. A slight change in his reclining 
posture would enable him to do this. 
Seest thou this woman ? Our Lord now 
confronts the neglect of the Pharisee, 
with the assiduous attention of the 
woman, and places in striking contrast 
their treatment of him. The question 
was designed to call the attention of 
the Pharisee, to the application of the 
parable. He had mentally censured 
both the woman as a notorious sinner, 
and Jesus, who had permitted himself 
to be approached by one in such ill re- 
pute. Now having been brought to 
decide the principle, which lay at the 
basis of the parable, he is bid to look 
at the woman, that he might the better 
see how false was the conclusion to 
which he had come, respecting their 
comparative claim upon our Lord's re- 
gard. I entered into thine house, as thy 
invited guest. This established his 
claims to be treated with the common 
courtesy with which guests were re- 
ceived. Webster and Wilkinson say 
that Simon should not be considered as 
guilty of disrespect, in not paying these 
attentions, as it was not a regular feast, 
but only a mid-day repast. But is there 
not an implied rebuke in this rehearsal 
of the ceremonies omitted by the Phar- 
isee, which shows that they were ob- 
served, to a greater or less extent, at 
all meals to which strangers were in- 
vited? Thou gavest, &c. As the 
Orientals wore no stockings, and their 
sandals were open, their feet would of 
necessity become dusty and soiled, and 
the first thing, therefore, on entering a 
house, was to lay aside their sandals, 
and wash their feet. This was the of- 
fice of the lowest servants (see N. on 



wiped them with the hairs of her 
head. . 

45 Thou gavest me no kiss . 
but this woman, since the time I 
came in, hath not ceased to kiss 
my feet. . 



Matt. 3 : 11), but if the guest was a 
person of consequence, the master of 
the family performed this office. This 
most common mark of civility to Jesus 
had been at this time omitted, as Ols- 
hausen thinks, because the Pharisee 
thought the invitation itself a sufficient 
honor, and the practice was not an in- 
variable one. She hath washed, &c. - 
The tokens of affection and respect 
conferred upon Jesus by the woman, 
are placed in beautiful and striking 
contrast, with the want of courtesy 
on the part of the Pharisee. Her po- 
sition behind Jesus, did not prevent 
his Omniscient eye from beholding all 
the circumstances of the act. By re- 
counting them, he .convinces the Phar- 
isee, that he has all the marks of a 
true prophet, which he had demanded 
in his censorious thoughts (v. 39). 

45. Iltou gavest me no kiss. "A kiss 
was the usual salutation on entrance, 
or as soon as the person was made 
comfortable." Bloomfield. On the other 
hand, Webster and Wilkinson aver that 
this does not appear to have been one 
of the usual ceremonies at Jewish en- 
tertainments. Bengel thinks that our 
Lord's face was never thus saluted, save 
by the kiss of the betrayer. But when 
the oriental custom of salutation by a 
kiss, so common and universally prev- 
alent, is regarded, we cannot think 
that our Lord was made an exception 
to this custom, in his intercourse with 
men. The words here seem clearly to 
imply, that such a salutation was ex- 
pected by Jesus, and its omission was 
noticed by him. Besides, we can hard- 
ly think that Judas would have dared 
to salute him in this way, had he not 
followed a custom, which he had often 
seen practised towards Jesus by his in- 
timate friends. Since the time I came 
in. This shows that it was almost im- 
mediately after he reclined at the table, 



A. P. 31.] 



CHAPTER VII. 



107 



46 'My head with oil thou 
didst not anoint : but this woman 
hath anointed my feet with oint- 
ment. 



t Ps. 23 : 5. 



u 1 Ti. 1 : 14. 



that this woman began to evince her 
great love for him, in the manner here 
described. She probably entered in 
the train of Jesus, otherwise Simon 
would not have admitted her into his 
house. Stier objects to this, the words 
of v. 37, when she heard that Jesus sat 
at meat. But this without straining the 
point, may be referred to the time of 
the invitation, between which and the 
actual entrance of our Lord into the 
Pharisee's house, some little time might 
elapse, enough to enable the woman to 
make preparations for her pious task. 
If any one chooses the other view, then 
the words since the time, &c. must be 
taken in the sense of nearly since the 
time, &C. 

46. Mine head, &c. The contrast be- 
tween head and feet, oil and ointment 
(literally, mijrrh), is here very striking. 
The neglect of Simon to bestow the 
most common tokens of civility, is here 
placed against the very highest honor 
which it was in the power of the woman 
to bestow. Hath anointed my feet, not 
presuming in her humility to anoint his 
sacred head. The ointment was of the 
most costly and precious kind, and this 
enhanced the value of the offering, it 
not being thought too good to be pour- 
ed out upon the feet of our Lord. 

47. Wherefore introduces this verse, 
as the conclusion drawn from the fore- 
going points of contrast. Her sins. 
Not merely those which were open and 
scandalous, but all which she had ever 
committed. Christ never forgives in 
part the repentant sinner. The pardon 
is most ample, covering the sins of a 
whole life. The presence of the article 
in the original, refers these sins to those 
alluded to in v. 39, as though it had 
been written: 'These many sins, of 
which you say she is guilty, are all for- 
given.' The words, winch are many, 
concede to the Pharisee, that the wom- 
an was a great sinner; but those which 



47 u Wherefore I say unto 
thee, Her sins, which are many, 
are forgiven ; for she loved much : 
but to whom little is forgiven, the 
same loveth little. 



follow in the same breath, are forgiven, 
teach him that the sins of the vilest 
can be remitted, when they approach 
Christ, as did this woman, with tears 
of penitence and love. For she loved 
much. The word for in this con- 
nection has not the sense because, but 
inasmuch as; and the idea is, that evi- 
dence is furnished by her excessive 
love, that she has received that forgive- 
ness which alone produces such love. 
The existence of the cause is proved 
from that of the effect. Love to Christ 
in this and every case, implies forgive- 
ness, and great love, such as this wom- 
an manifested, argues a' deep and vivid 
sense of the greatness of the debt 
which has been remitted. But to whom 
little, &c. Olshausen well remarks, that 
the contrast is still pursued between 
the Pharisee and the woman, since 
these words imply, to thee little (in your 
estimation) is forgiven, since thou lovest 
little, which, out of polite and prudent 
consideratencss, was expressed in the 
more general terms here given. We 
must continually guard against suppos- 
ing that the Pharisee's sins were really 
small. As has been remarked (N. on 
v. 41), the sins of both these persons 
are referred to, as they appeared to 
themselves, and not according to their 
intrinsic demerit in the sight of a holy 
God. The one was bowed down with 
such a sense of guilt, that her sins ap- 
peared immeasurably great ; the other 
had so faint a view of his depravity of 
heart, that forgiveness of sin, on the 
supposition that it had been granted 
him (see N. on v. 42), was a trivial af- 
fair, awakening little if any gratitude, 
in his bosom. We are taught clearly 
in this parable, that forgiveness is not 
the effect of love, but that love follows 
forgiveness, for had the opposite been 
taught, the clauses Avould have been 
reversed, so as to read, he who loveth 
little, to the same little is forgiven. 



108 



LUKE. 



[A. D. 31. 



48 And lie said unto her, * Thy 
sins are forgiven. 

49 And they that sat at meat 
with him began to say within 
themselves, y Who is this that for- 
giveth sins also ? 

50 And he said to the woman, 

co Mat. 9:2; Ma. 2 : 5. 
y Mat. 9:3; Ma. 2 : 7. 

48. He said unto her, &c. Her sins 
had been previously forgiven, but she 
is now confirmed and reassured. This 
was requisite for her peace and com- 
fort, which must have well-nigh fled, 
when she saw the severe countenance 
of the Pharisee turned upon her, and 
found herself the object of such painful 
notoriety. Thus Christ oftentimes re- 
veals himself to the sinking, drooping 
soul, as an Almighty Saviour, giving 
personal assurance of forgiveness and 
protection. But, as Webster and Wil- 
kinson remark, we are not to infer 
from this, that no one is in a state of 
forgiveness or safety, who has not such 
a lively and personal assurance. It may 
be necessary to the discipline of the 
soul, that the full evidence of its ac- 
ceptance with God should be withheld 
for a time, and the believer be compel- 
led to cry out frequently in the depths 
of his distress, Lord, save me, or I per- 
ish. 

49. Tliey that sat, &c. This refers 
to the Pharisee and his friends, who at 
this formal and authoritative pronunci- 
ation of forgiveness of sin, which they 
justly regarded as the prerogative of 
God only, were amazed, and either in 
their thoughts, or in low tones to one 
another, began to inquire, who is this, 
&c. Alford thinks that this was said, 
not in a hostile, but reverential spirit ; 
*>ut Doddridge takes it in an inimical 
sense, which the context seems to jus- 
tify. Sins also. A better translation 
would be, even sins, the contrast being 
between the display of his power in 
curing physical infirmities (v. 21), and 
the greater exercise of it in the for- 
giveness of sin, which was God's sole 
prerogative. 

50. Thy faith hath saved thee. It 



2 Thy faith hath saved thee ; go 
in peace. 

CHAPTER VIII. 

AND it came to pass afterward, 
that he went throughout 
every city and village, preaching 

z Mat. 9 : 22 ; Ma. 5 : 34 ; & 10 : 52; ch. 8 : 
48; &18:42. 

was her faith in Our Lord's power 
and readiness to forgive sin, which 
brought her to him for pardon. Hence 
as a means, it was that which se- 
cured for her the blessing of forgive- 
ness. See N. on Matt. 20 : 34. Go in 
peace. See N. on Mark 5 : 34. These 
repeated assurances of forgiveness, 
evince the compassionate tenderness 
of our Lord towards this poor, de- 
spised, broken-hearted woman. She 
seems to have lingered in the presence 
of Jesus, until she was dismissed with 
the full assurance of pardon and peace. 
Henceforth we doubt not, that she was 
among the foremost, in that noble band 
of females, who followed Jesus from 
Galilee, and who, with courageous and 
sympathizing love, attended him at his 
crucifixion (23 : 49, 55 ; Matt. 21 : 55, 
56; Mark 15:40, 41). This incident 
opens a rich mine of spiritual comfort 
to those depressed and broken-hearted 
in consequence of sin, and also furnish- 
es a test of Christian experience, in the 
love with which the soul is drawn out 
to Christ, in view of his mercy and for- 
giveness. Stier closes his remarks on 
this interesting and instructive incident 
as follows : " Our Lord has approached 
here the believing sinner, and enriched 
her in the four general steps prefigura- 
tive of how he will deal with others : 
He first silently received her approach ; 
then he turned upon her the light of 
his countenance ; next he addressed 
specially to her the word of assurance ; 
and last of all, he sent her again into 
the world in the peace of faith." 

CHAPTER VIII. 
1-3. Jesus and his Apostles make 

A SECOND CIRCUIT IN GALILEE. This 

passage is peculiar to Luke. Olshausen 



A. D. 31.J 



CHAPTER VIII. 



109 



and shewing the glad tidings of 
the kingdom of God : and the 
twelve were with him, 

2 And a certain women, which 
had been healed of evil spirits 

a Mat. 27 : 55, 56. 



says, that this description in general 
terms of the ministry of Jesus, intro- 
duces us to the parables, which are 
narrated in 11:14, 15, 17-23; Matt. 
12:22-37; Mark 3: 19-30. 

1. Every city, &c. The original has 
a distributive sense, through city and 
village. He took city by city and vil- 
lage by village, on his tour. This pas- 
sage shows how abundant were the la- 
bors of our Lord. In the short space 
of his ministry, he made three circuits 
through all the more important towns 
in Galilee, besides his visits to Jerusa- 
lem at the passover feasts, and his la- 
bors for several months in Perea (see 
X. on Matt. 19 : 1). Many places, how- 
ever, he was unable personally to visit, 
and these he reached through the min- 
istry of his apostles (9:2; Matt. 10:5; 
Mafk 6:7), and disciples (10: 1). All 
this shows how earnest and indefatiga- 
ble were his efforts to proclaim the 
great truths of the gospel in the hear- 
ing of all the people. Preaching and 
showing, &c. No essential difference is 
to be sought in these words, as they 
are used to give emphatic fulness to 
the expression. The former word re- 
fers literally to a proclamation made 
by a crier ; the latter, to the declaration 
of good news. This message of salva- 
tion was proclaimed in the most public 
and open manner, and was thus strongly 
opposed to the exclusive character of 
the Pharisaic instruction, which disre- 
garded the poor and degraded, and 
was confined principally to the rich and 
powerful. 

2. Certain women. These persons 
are referred to again in 23 : 55 ; 2-4:10; 
and the names of some given (see Matt. 
27 : 56 ; Mark 15 : 40). They seem to 
have been attached to the company of 
Jesus and his disciples, by having been 
the subjects of remarkable cures. Their 
love and devotion to him were niani- 



and infirmities, Mary called Mag- 
dalene, b out of whom went seven 
devils, 

3 And Joanna the wife of 
Chuza Herod's steward, and Su- 

l Ma. 16 : 9. 



tested in the time of his passion, when 
amidst the jeers and imprecations of 
the crowd, they followed him, a weep- 
ing company, to the cross, and re- 
mained through the whole sad scene, 
to cheer and comfort him, as far as 
they might be permitted to do so, by 
his brutal persecutors. Infirmities so 
inveterate as to be beyond the power 
of the healing art, and the cure of 
which was therefore miraculous. Mary 
called Magdalene, i. e. Mary of Magda- 
la (see Matt. 15 : 39), the patrial name 
being given to distinguish her from the 
other Marys in attendance on our Lord's 
ministry. A great interest has ever at- 
tached itself to this female, from the 
fact which we learn here of her previ- 
ous distressed condition, and the dis- 
tinguished honor she enjoyed in being 
one, to whom Jesus made his appear- 
ance on the morning of his resurrec- 
tion. The courage and devotion which 
she together with her female friends 
manifested, in attending our Lord to 
the cross, and in venturing to do fune- 
real honors to his body, as it lay in the 
tomb guarded by Roman soldiers, has 
been alluded to in X. on v. 1. In re- 
gard to the injustice done to her memo- 
ry, in supposing her to have been, be- 
fore conversion, a prostitute, see X. on 
Mark 16 : 9. Out of xchom, &c. In 
Mark 16 : 9, it is plainly asserted what 
is here implied, that Jesus cast out 
these demons. On the indefinite use 
of the word seven, see X. on Matt. 12 : 
45. Instances of the same use of the 
word in the Old Testament, may be 
found in Ruth 4:15: 1 Sam. 2:5; Isa. 
4: 1. 

3. Joanna the wife of Chuza. The 
connection shows that this woman had 
been cured by our Lord, of some dis- 
tressing malady, if not, as some think, 
of demoniacal possession. She is again 
mentioned in 24 : 10. Herod's steward, 



110 



LUKE. 



[A. D. 31. 



sauna, and many others, which 
ministered unto him of their sub- 
stance. 

4 % e And when much people 
c Mat. 13:2; Ma. 4:1. 

i. e. the manager of his household or 
private affairs. See N. on Matt. 20 : 8. 
This Herod was Herod Antipas (see N. 
on Matt. 2 : 22), of whom some think 
that Chuza had been the guardian dur- 
ing his minority. He was evidently 
a man of note, and his wife must have 
been able to contribute largely to the 
support of Jesus and his followers, es- 
pecially while in Judea, where few com- 
paratively would be found to tender 
them the rites of hospitality without 
remuneration. Susanna, not mentioned 
by name elsewhere, but doubtless one 
of the noble band, to whose devotion 
and constancy in the time of his pas- 
sion, reference has been made in the 
comments on v. 2. Who ministered 
unto him, &c. This shows that others 
of them besides Joanna, were persons 
of some means, and that they furnished 
essential aid to Jesus, at least in the 
latter period of his ministry, by thus 
administering to his daily Avants. See 
N. on Matt. 27 : 55. What interest is 
attached to this brief declaration, lift- 
ing up, as it does, the veil from our 
Lord's more private and personal mat- 
ters, and showing his condescension, in 
permitting himself to be dependent on 
the daily bounty of these pious women, 
while possessed of that creative power, 
which at a word so magnified a few 
loaves and fishes, as to suffice for the 
wants of the thousands who partook 
of the miraculous repast. So Olshau- 
sen : " He who supported the spiritual 
life of his people, did not disdain to be 
supported by them bodily. He was not 
ashamed to descend to so deep a pov- 
erty, that he lived on the charities of 
love. It was only others whom he fed 
miraculously ; for himself, he lived upon 
the love of his people." Their sub- 
stance ; literally, things on hand, posses- 
sions, property. Bengel says : " The 
mention of these women is the great 
reward of their liberality ; but at -that 



were gathered together, and were 
come to him out of every city, he 
spake by a parable : 

5 A sower went out to sow his 
seed : and as he sowed, some fell 

time doubtless many regarded them as 
infatuated." 

4--18. Parable of the sower. Lake 
of Galilee. See Ns. on Matt. 13 : 1-23 : 
Mark 4 : 1-25. A comparison will show 
that Mark has the most fulness of de- 
tail, and Luke, the least. The great 
points of the parable are found in all, 
and yet the three evangelists should 
here be read in connection, in order to 
obtain a clear and connected view of 
this important scripture. This will 
be seen by any one, who will compare 
v. 6 in Luke, with vs. 5, 6 in Matthew 
and Mark. The commentary is so full 
in the parallel portion in Matthew, 
that such points only will be noted, as 
are peculiar to Luke, or suggested by 
his narrative of the parable. Luke with 
Mark rightly places this parable before 
the stilling of the tempest, the cure of 
the demoniacs of Gadara, and the rais- 
ing of Jairus' daughter. 

4. And when much people, &c. Lite- 
rally, and much people (i. e. great num- 
bers) flocking together and coming to 
him from every city. This gives vivid- 
ness and force to the parable, that it 
was spoken in view of the great num- 
bers, pouring in from every quarter to 
hear his words. Webster and Wilkin- 
son translate the second clause : com- 
posed of those who from every city were 
coming unto him. But this clause is not 
dependent upon the other, but is co- 
ordinate and emphatic : even those com- 
ing to him from every city, the expres- 
sion being'slightly exaggerative. Every 
city ; literally, city by city, one city after 
another. See N. on v. 1. By a para- 
ble. Luke narrates only one, but oth- 
ers are added in Matthew and Mark. 

5. His seed ; literally, the seed from 
which he expected his usual harvest. 
This is omitted in Matthew and Mark, 
the verb to sow being used absolutely. 
Was trodden down by travellers passing 
along the road. This incident of the 



D. 31.] 



CHAPTER VIII 



111 



by the way side ; and it was trod- 
den down, and the fowls of the 
air devoured it. 

6 And some fell upon a rock : 
and as soon as it was sprung up, 
it withered away, because it lacked 
moisture. 

7 And some fell among thorns ; 
and the thorns sprang up with it, 
and choked it. 

8 And other fell on good 
ground, and sprang up, and bare 
fruit a hundredfold. And when 
he had said these things, he cried, 

parable is found only in Luke, and 
serves to show the unproductiveness of 
seed, falling in a place so unfavorable 
for its growth, as a hard-beaten path or 
highway. 

6. Upon a roclc. This explains what 
is designated in Matthew and Mark by 
stony places and stony ground, reference 
being had, not to a field abounding in 
small stones or pebbles, but to one, un- 
derneath which were large flat rocks, 
covered with a thin surface of earth, 
which prevented the seed from having 
any depth of root. As soon as, &c. 
According to the other evangelists, 
who report this parable, this seed 
sprang up speedily, on account of its 
having to pass through so thin a cov- 
ering of earth, and being kept warm 
by the radiation of heat from the rock 
beneath. Luke says nothing about the 
thinness of the soil, although it is im- 
plied in the words, lacked moisture. 

8. An hundredfold. Luke desig- 
nates the largest increase only. It is 
noticeable that Matthew and Mark, who 
give the varied increase, thirty, sixty, 
and a hundredfold, do this in reversed 
order, the former, descending from the 
highest to the lowest increase, the 
latter, from the lowest to the highest. 
This shows that no importance is to be 
attached to such minute diversities, 
they being incidental to writers, who 
are not servile copyists one from an- 
other. He cried. The tense in the 
original gives this shade : he exclaimed, 



He that hath ears to hear, let him 
hear. 

9 rf And his disciples asked 
him, saying, What might this 
parable be ? 

10 And he said, Unto you it is 

I given to know the mysteries of 
the kingdom of God : but to oth- 
ers in parables ; e that seeing they 

! might not see, and hearing they 
might not understand. 

11 ; Xow the parable is this: 
! The seed is the word of God. 

. d Mat. 13 : 10 ; Ma. 4:10. e Is. 6 : 9 ; Ma. 
4 : i2. / Mat. 13 : IS ; Ma. 4 : 14. 

as he often did, when he had uttered 
some important and mighty truth. The 
verb also implies an utterance in loud 
and distinct tones, so that all could 
hear. See X. on Matt. 11 : 15. 

10. Mysteries of the kingdom of God, 
i. e., things respecting the Messianic 
kingdom, which were enigmatical or un- 
intelligible to the people at large. "Web- 
ster and Wilkinson: "truths which 
cannot be known until they are reveal- 
ed, not truths which must always be 
unintelligible.' 1 See X. on Matt. 13 : 
11. But toothers in parables. The el- 
lipsis is supplied in Mark : " but to them 
that are without, all those things are 
done in parables." The word • trans- 
lated the others, literally signifies, those 
left, the rest, referring here to persons 
other than the apostles and disciples, 
to whom it had been given to under- 
stand those divine mysteries, and who 
were round about him, as he stood 
preaching from the ship. In parables, 
stands opposed here to the open revela- 
tion of the mysteries, just spoken of, and 
is therefore to be taken in the sense of 
dark and obscure sayings. I cannot, 
however, think, that the object of our 
Lord, in pronouncing these parables, 
was to confirm the people in their ju- 
dicial blindness. A more merciful de- 
sign must be attributed to Him, who 
came to seek and to save them that 
were lost. 

11. The parable is this, i. e. this is 
the interpretation of the parable. See 



112 



LUKE. 



[A, D. 31. 



12 Those by the way side are 
they that hear ; then cometh the 
devil, and taketh away the word 
out of their hearts, lest they 
should believe and be saved. 



Gen. 40 : 12. Is the word of God. The 
word is here put generically for the 
various modes, in which the seeds of 
truth are sown in the heart, although 
the great instrumentality employed in 
bringing men to Christ, is the preached 
word. 

12. Those by the way side. The orig- 
inal is highly compressed, the force of 
the preposition and its case, demanding 
this idea, those referred to in the seed 
sown along the way. That hear, refers 
to the external organ of sense, but not 
to the inward perception, or the recep- 
tion of the truth in the heart. The hard 
trodden path does not permit the seed 
to sink into the earth and germinate. 
It falls upon the way side with a re- 
bound, and remains in open sight for 
the fowls of the air to devour. The 
devil. In Matthew, the wicked one ; in 
Mark, Satan. See Ns. on Matt. 4:1, 
(end), 10. These varied forms leave 
the reader in no doubt, as to the 
agency of the arch-adversary, in ob- 
structing the influence of truth upon 
the heart of man. Lest they should be- 
lieve and be saved; the original is more 
marked and positive, in order that they 
may not be saved, having believed, belief 
in the gospel being regarded as the in- 
strument or means of salvation. Their 
ultimate destruction is what Satan is 
aiming to effect, and the great means 
to this is unbelief. This is the reason 
why he labors so assiduously to counter- 
act the effect of truth upon the heart. 
He strives first to keep it from entering 
the heart at all, but if, in some instan- 
ces, he is unsuccessful in this, he next 
endeavors to secure its lodgment in 
such thin, shallow, unproductive soil, 
that the truth, having been but su- 
perficially understood, springs up with 
premature growth, and as speedily 
withers away, through lack of a deep 
and appreciative sense of divine things. 
But sometimes Satan is baffled in this 



13 They on the rock are they, 
which, when they hear, receive the 
word with joy ; and these have no 
root, which for a while believe, and 
in time of temptation fall away. 

effort to obstruct the truth. The seed 
falls into deep and rich soil. He has 
recourse then to the thorns, thistles, 
weeds, which in the form of Earthly 
cares, riches, and pleasures, he causes 
to spring up together with the seed, 
and choke its growth. Alas! what in- 
defatigable and successful efforts, this 
implacable enemy of God and all good, 
puts forth, to turn away men created 
in God's image from the truth, and 
thus render them miserable forever. 
See Ns. on Matt. 13 : 18-23. And be 
saved. Salvation through grace is the 
result of faith in Jesus Christ. It is 
the great end of the preached gospel, 
to bring men to belief in Christ. When 
the gospel is rendered inefficacious 
through the agency of Satan, men re- 
main in unbelief and are lost. Hence 
his unwearied efforts to hide the gospel 
from the hearts of men (2 Cor. 4 : 3, 4); 
or in the language of this parable, to 
snatch away the seed of truth, before 
it has time to take root, spring up, and 
bear the fruits of faith and holiness. 

13. Tliey on the rock. The construc- 
tion of the original does not refer 
this, as in Matthew and Mark, to the re- 
ception of the seed upon the rock, but 
to the rock upon which these superficial 
hearers of the word repose, having no 
root in themselves, and no susceptibility 
of deep and lasting religious impres- 
sions. They have no depth of soil, as 
a basis of growth for that which is 
sown. Luke's form of expression 
strikes therefore at the very foundation 
and cause of the difficulty, while Mat- 
thew and Mark's, look rather to the 
fatal effect of this underground rock 
upon the seed sown. Which for a 
while believe. This does not teach that 
a man may have genuine, vital godli- 
ness, and then fall away and be lost. 
The faith referred to here, is only the 
semblance of that which is genuine. 
It is an external profession of belief in 



A. D. 31.] 



CHAPTER VIII. 



113 



1-4 And that which fell among 
thorns are they, which, when they 
have heard, go forth, and are 
choked with cares and riches and 



Christ, an outward form of religion, 
a zeal and joy, the very violence of 
which shows its shallow foundation, 
and the certainty of its failure at the 
first severe trial to which it may be ex- 
posed. Fall away, i. e. apostatize. 
Compare 1 Tim. 4:1; Heb. 3 : 12. In 
Matthew and Mark, the parallel ex- 
pression is are offended, a word in itself 
of less fearful import (see Matt. 26 : 31, 
33; John 16 : 1 ; Rom. 14: 21), but 
which here from its connection, has the 
like idea of apostasy, fully expressed 
by Luke. 

1-4. And that which fell, &c. Here 
Luke adopts the form of expression em- 
ployed by Matthew and Mark, referring 
to the seed sown, and not as in v. 13, 
to the persons themselves in whose 
hearts it was sown. That ichich fell ; 
literally, with respect to that which fell. 
They, i. e. the persons represented by 
the seed thus falling. Go forth ; liter- 
ally, going forth (the participial form 
throwing the main emphasis on the 
verb are choked) to their varied employ- 
ments. The word answers to our ex- 
pressions, in process of time, after a 
while, &c. The words with cares, riches 
and pleasures, are taken by some with 
the participle going forth, as though 
they went away from the hearing of 
the word, under the influence of these 
great moving causes of action. This 
would give sense and significancy to 
the passage. But I prefer the inter- 
pretation, which constructs these words 
with the verb are choked, as denoting 
the -means by which the fruitfulness 
of the word is hindered. Nothing 
would be more natural, in such a con- 
nection, than to make special mention 
of the things, which choked or hindered 
the plants in their growth. The word 
cares, may have special reference to that 
class of persons, who are dependent 
upon their daily labor for their subsist- 
ence, and upon whom oftentimes the 
cares of life weigh very heavily. This 



pleasures of this life, and bring 
no fruit to perfection. 

15 But that on the good ground 
are they, which in an honest and 



however does not prevent its applica- 
tion to all in every condition, who are 
filled with anxious care and solicitude, 
in regard to the things of life. It is 
hardly necessary to observe, that the 
votaries of wealth and pleasure embrace 
all, who are not included in the persons 
referred to, as oppressed with the cares 
and anxieties of life. Three more 
sweeping generic terms for worldly- 
mindedness, could not be found in our 
language. Bring no fruit to perfec- 
tion. In Matthew and Mark : becometh 
unfruitful. The words of Luke look 
to the partial growth of the plant, which 
springing up with the promise of much 
fruitfulness, is soon choked by the rank 
surrounding weeds, dwindles away, be- 
comes sickly, and dies without perfect- 
ing any fruit whatever. 

15. This verse is introduced by the 
same construction, as was noted in v. 
14. In an honest and good heart. The 
word honest, is not here to be taken in 
the sense we give it, when we speak of 
an honest man. The original words 
translated honest and good, are often 
found joined in a sort of compound ex- 
pression, with scarcely any difference 
in sense to be sought between them. 
Generally the former term is used of 
external, the latter, of internal excel- 
lence, but here the latter sense predom- 
inates in both. Bengel, whose exces- 
sive fondness for word-criticism is ap- 
parent in his valuable annotations, says 
that honest refers here to relative, and 
good, to absolute excellence. Keep it, 
i. e. hold it fast ; retain it in their mind. 
This is opposed to what is affirmed in 
v. 12, of the way side hearers, from 
whose heart the devil snatches the 
word, before it has taken root. "We 
learn from this feature in the parable, 
that the word must not only be heard, 
but laid up in the mind, to be pon- 
dered upon in subsequent hours of re- 
flection. In patience, i. e. under suffer- 
ing and trial, which call into exercise 



114 



LUKE. 



[A. D. 31. 



good heart, having heard the 
word, keep it, and bring forth 
fruit with patience. 

16 ^No man, when he hath 
lighted a candle, covereth it with 
a vessel, or putteth it under a bed ; 
but setteth it on a candlestick, 
that they which enter in may see 
the light. 

17 h For nothing is secret, that 
shall not be made manifest ; nei- 



g Mat. 5 : 15 ; Ma. 4 : 21 ; ch. 11 
h Mat. 10 : 2G ; ch. 12 : 2. 



33. 



the virtues of patience, endurance, and 
constancy. This is placed in contrast 
with the persecutions and temptations, 
which acted so disastrously upon the 
stony-ground hearers. See Matt. 13 : 
21 ; Mark 4: 17. Luke omits the ratio 
of increase given by Matthew and Mark. 
16-18. The parallel passage is found 
in Mark 4 : 21-25, on which see Notes. 
JSTo man, when he hath lighted, &c. This 
negative is expressed in an interroga- 
tive form in Mark. Tliat they which 
enter into the house or room. May see 
the light. A lighted candle is not an 
object to look at, but to give light by 
which other things may be seen. The 
word light, is not therefore here to be 
confounded with a lighted candle, but 
refers to the light which is caused by 
it. Be made manifest ; better and more 
literal, become manifest. How ye hear. 
In Mark : what ye hear. The same gen- 
eral idea of care and caution, in regard 
to the reception of truth, lies at the 
basis of both directions. The word of 
God should be listened to with candor, 
attention, a prayerful spirit, and a sin- 
cere determination to abide by its de- 
mands, however contrary they may be 
to the natural inclination of the heart. 
Otherwise it is not only ineffective of 
good, but, in the expressive language 
of Paul (2 Cor. 2 : 16), becomes a savor 
of death unto death. That which he 
seemeth to have, or which he thinketh he 
hath. This explains what in Mark is 
expressed somewhat paradoxically, " he 
that hath not, from him shall be taken, 
even that which he hath." It is not 



ther any thing hid, that shall not 
be known and come abroad. 

18 Take heed therefore how 
ye hear : ' for whosoever hath, to 
him shall be given; and whoso- 
ever hath not, from him shall be 
taken even that which he seemeth 
to have. 

19 *ir * Then came to him his 
mother and his brethren, and could 
not come at him for the press. 

i Mat. 13 : 12; & 25 : 29 ; ch. 19 : 26. 
h Mat. 12:46; Ma. 3 : 31. 

what a man does not really possess, of 
which he can be deprived, but that 
which he seemeth to have, i. e. of which 
he has got a temporary or imaginary 
possession, like the stony-ground hear- 
ers, who at first received the word with 
joy, but falling away, were stripped of 
every semblance of a belief in Christ. 
See K on Matt. 13: 12. Some refer 
this to temporal blessings and privi- 
leges, not included in the higher bless- 
ings and graces, of which the person is 
found to be wholly destitute. Seemeth 
to have is not therefore an equivalent 
for the simple verb has, but refers to 
those spiritual as well as temporal bless- 
ings, which men so abuse, that they are 
judicially deprived of them. This ca- 
tastrophe may take place any time dur- 
ing life, or it may be deferred until the 
hour of probation is closed at death. 
But with unfailing certainty, this awful 
threatening will be verified in the case 
of every one, who abuses the mercies 
and privileges vouchsafed to him as the 
means of salvation. 

19-21. The mother and brethren 
of Jesus come to see him. Galilee. 
See Ns. on Matt. 1 2 : 46-50 ; Mark 3 : 
31-35. Luke here goes back and nar- 
rates an incident, which occurred pre- 
vious to the parable of the sower. He 
is, as usual in the synoptic portions of 
his gospel, less full in detail than either 
Matthew or Mark. One or two impor- 
tant features of the incident are given 
by him, which are omitted by the two 
other evangelists. In v. 19, we find in 
the great crowd that gathered around 



A. D. 31.] 



CHAPTER VIII. 



115 



20 And it was told him by cer- 
tain which said, Thy mother and 
thy brethren stand without, de- 
siring to see thee. 

21 And he answered and said 
unto them, My mother and my 
brethren are these which hear the 
word of God, and do it. 

22 T ' Now it came to pass on 

l Mat. 8 : 23 : Ma. 4 : 35. 



Jesus, the reason why his relatives could 
not come near him. a fact implied, but 
not asserted in the narrative of Mat- 
thew and Mark. In v. 21, the doing of 
the word of God is made dependent on 
its having been previously heard, which 
fact, so necessary to the vindication of 
God's justice, in always previously sow- 
ing where he designs to reap, is also 
omitted in the other gospels. It is thus 
that completeness is given to the varied 
narration, and the most convincing 
proof of the veracity and independence 
of the evangelists is furnished. 

20. The construction of the original 
is somewhat peculiar. The literal trans- 
lation is: (some persons) saying thy 
mother and thy brethren stand without 
desiring to see thee, it was told him,i. e. 
the report of their being present and 
desiring to speak with him, was passed 
along through the crowd, and thus com- 
municated to him. The subject in such 
a construction is often omitted, when, 
as here, it can be readily supplied from 
the context. The words are so shaped, 
as to imply the presence of a great 
crowd, rendering it impossible for one 
on the outside to directly address 
Jesus. 

21. Are these. The pronoun has a 
strong demonstrative force, as though 
he pointed with his finger to his disci- 
ples who were present. Here he re- 
affirms the sentiment, which he uttered 
to the astonishment of his parents, 
while sitting in the temple in the midst 
of the doctors, that he has higher affin- 
ities and relationships than those of an 
earthly nature. There was nothing, 
however, on either occasion, disre- 
spectful to his earthly relations, but 



a certain day, that he went into a 
ship with his disciples : and he 
said unto them, Let us go over 
unto the other side of the lake. 
And they launched forth. 

23 But as they sailed, he fell 
asleep : and there came down a 
storm of wind on the lake ; and 
they were filled with water, and 
were in jeopardy. 

the less was lost sight of in the 
greater. 

22-25. jEsrs crosses the Lake ash 
stills the tempest. Lake of Galilee. 
See Xs. on Matt. 8 : 18-27 ; Mark 4: 
35-41. The time of this incident is 
left indefinite in Luke, but Mark tells 
us, that it was the same day, in which he 
pronounced the parables of the sower, 
the tares, the grain of mustard-seed, <fcc. 
by the lake of Galilee. 

22. They launched forth. Before 
they embarked, the incident took place 
related in 9 : 57-62. Matthew narrates 
the events in their proper order. 

23. He fell asleep. For the reason, 
see X. on Matt. 8:24. Fell asleep. 
The preposition which is united to this 
verb gives it the usual meaning, awaked 
from sleep. But as such cannot be its 
meaning here, we must attribute to 
the preposition an intensive force, lie 
fell into a sound sleep. This shows 
his great physical exhaustion from the 
labors of the day. See X. on Matt. 8 : 
24 (end). Tltere came down. This wind- 
storm is viewed as descending from the 
atmospheric heavens. See X. on Matt. 
6:9. So in 9 : 54, the disciples would 
call down fire from heaven, i. e. light- 
ning from the clouds. See also Rev. 
13: 13. The position of the lake, en- 
vironed by lofty hills, exposed it to 
sudden and violent storms. They were 
filed, i. e. the vessel, the persons sail- 
ing in it being figurativelv put for the 
ship itself. So in Matt. 3 : 12, the 

! threshing-floor is put for the grain 
' thereon. Some give this as the sense, 
| that the ship was so submerged in the 
I waves (see Matthew and Mark), that 
i the persons in it were drenched with 



116 



LUKE. 



[A. D. 31. 



24 And they came to him, 
and awoke him, saying, Master, 
Master, we perish. Then he 
arose, and rebuked the wind and 
the raging of the water : and 
they ceased, and there was a 
calm. 

25 And he said unto them, 



water. This comports well with the 
following verb, which cannot be refer- 
red to the ship, but to the persons sail- 
ing in it, who were in jeopardy, through 
danger of the ship's going down. 

24. They, i. e. his disciples. See 
Matt. 8 : 25. Master, Master. Ejacula- 
tory language, which bespoke their 
great and imminent peril. The word 
here rendered Master, literally signifies 
one set over, as a prefect, teacher, and 
here recognizes on the part of the 
disciples, the authority of Jesus, as 
their guide and instructor. Rebuked 
the winds and the raging (literally, the 
swelling, referring to the great waves) 
of the water. He addressed his reproof 
both to the wind as the cause, and to 
the raging billows as the effect. Things 
so closely united as to seem insepara- 
ble to us, were with him so distinct 
that, at a word, he could have caused 
a suspension of either ; the wind to 
cease, while the waves were suffered to 
rage on, or the wind to continue at its 
height, while the waters were so calmed, 
as not to be agitated by a single ripple. 
But he addressed both at the same 
time, and instantly the wind ceased, 
the waves sank down, and the whole 
lake became tranquil, as in the stillest 
summer's day. This obedience of the 
raging waves, as well as of the wind, 
was noticed by the persons on board 
(v. 25); and indeed it was the more 
strange of the two, for the wind some- 
times very suddenly becomes lulled, 
but the swelling waves never instantly 
cease to roll, but subside gradually. 
This sublime exercise of power, is nar- 
rated in the most simple language, and 
reminds us of the words, so celebrated, 
as the highest expression of the sub- 
lime : "Let there be light, and there 
was light." In Mark 4 : 39, we have 



Where is your faith ? And they 
being afraid wondered, saying one 
to another, What manner of man is 
this ! for he commandeth even the 
winds and water, and they obey 
him. 

26 w And they arrived at the 

m Mat. S:2S; Ma. 5:1. 

our Lord's words, "Peace, be still,' 
on which see Note. 

25. Where is (i. e. has gone) your 
faith ? This implies not the entire 
want of faith, but its weakness or tem- 
porary suspension. In Matthew it is, 
Why are ye fearful, ye of little faith ? 
Mark adds to the former clause, How is 
it that ye have no faith. In Luke, he 
speaks of their faith as lost ; in Mat- 
thew, as deficient ; in Mark, as not ex- 
isting (Webster and Wilkinson); in all 
which there is a remarkable harmony 
in sense with diversity of language. In 
Matthew, who in this respect is to be 
followed, this inquiry precedes the 
stilling of the tempest, which adds to 
the sublimity of the scene, our Lord, 
looking out with calm dignity upon the 
angry tempest, which threatened every 
moment to ingulf the vessel, and im- 
pressing upon his disciples before he 
uttered his potent command to the 
elements a moral lesson, never to de- 
spair while he "was on board. What 
manner of man is this ? He must be su- 
perhuman. He can be no mere man. 
These words are represented here and 
in Mark, as spoken by the disciples, but 
they were doubtless caught up and re- 
peated by all the crew. See N. on 
Matt. 8 : 27. For he commandeth, &c. 
The word for would better be rendered 
that or in that, referring to the proof 
of our Lord's supernatural power, in 
the obedience of the elements to his 
behest. Commandeth ; literally, gives 
orders to, as one having authority, to 
his subordinates. The word is happily 
selected, to show the absolute control 
of Jesus over the elements. 

26-40. The two Demoniacs of Ga- 
para. S. E. coast of the Lake of Galilee. 
See Ns. on Matt. 8 : 28-34; 9:1, and 
particularly on Mark 5 : 1-21, whose ac- 



A. D. 31.] 



CHAPTER VIII. 



117 



country of the Gadarenes, which 
is over against Galilee. 

27 And when he went forth to 
land, there met him out of the 



count is much the fullest and most 
graphic. Verses 3-6 in Mark, are en- 
tirely omitted in Matthew and Luke, 
except that the latter refers in v. 29, 
to the unavailing force of chains and 
fetters, to restrain the maniac from 
violence. In v. 26, Luke, by the 
words over against Galilee, fixes more 
definitely the general location of the 
country of the Gadarenes, than Mat- 
thew or Mark. In regard to the place 
where this miracle took place, Dr. 
Thomson, whose valuable book has 
been published since my commentary 
on Matthew, contends that it cannot 
have been Gadara, which must have 
been three hours' distance to the south 
of the extreme shore of the lake in that 
direction, whereas this city, as well as 
country, was at the shore of the lake, 
and the miracle took place immediately 
after he left the ship. He identifies 
the city with Gersa or Chersa, which 
was within a few rods of the shore, and 
above which rises an immense moun- 
tain, in which are ancient tombs, out 
of some of which, the two men possess- 
ed of devils may have issued to meet 
Jesus. The lake is so near the base of 
the mountain, that the swine, rushing 
madly down it, could not stop, but 
Avould be hurried on into the water 
and be drowned. Dr. Thomson thinks 
that Matthew, who was from this re- 
gion, and personally knew the locali- 
ties, wrote the name correctly; and that 
Mark and Luke being strangers to this 
part of the country, by mentioning the 
country of the Gadarenes, intended to 
point out to their distant Greek and 
Roman readers, the mere vicinity of the 
place, where the miracle was wrought, 
Gergesa, or Gerasa, or Chersa, however 
written or pronounced, being compara- 
tively unknown, while Gadara was a 
Greek city, celebrated for its temples 
and theatres, and for the warm baths 
of Hierqmax just below it. These are 
strong arguments in favor of Gerasa, as 



city a certain man, which had 
devils long time, and ware no 
clothes, neither abode in any 
house, but in the tombs. 



the scene of the miracle, and offered by 
one, whose opportunities for arriving at 
the troth, have not been equalled by 
any geographer of Palestine. The ap- 
parent discrepancy between the men- 
tion of only one demoniac by Mark and 
Luke, and the two spoken of in Mat- 
thew, is removed in N. on Matt. 8 : 28. 
27. Out of the city, i. e. belonging to 
the city. This harmonizes the words 
with Matthew and Mark, out of the 
tombs, where was his temporary dwell- 
ing-place. Long time shows that the 
demoniacal possession had been a long 
standing one. This feature is peculiar 
to Luke, although implied in Matthew, 
and particularly in Mark, vs. 3-5. Ware 
no clothes. Another incident peculiar 
to Luke, but implied in Mark, v. 15, 
where, as an evidence of his complete 
cure, he is said to have been found by 
those who came forth from the city, 
" clothed and in his right mind." The 
words of Luke are to be taken of entire 
nudity, the propensity, as Alford re- 
marks, to go entirely naked being a 
well-known symptom in certain kinds 
of raving madness. Pritchard on In- 
sanity, p. 26, (I cite from Trench,) 
quotes an Italian physician's descrip- 
tion of raving madness or mania : " A 
striking and characteristic circumstance 
is the propensity to go quite naked. 
The patient tears his clothes to tatters, 
and notwithstanding his constant exer- 
tion of mind and body, the muscular 
strength of the patient seems daily to in- 
crease. He is able to break the strong- 
est bonds, even chains." In like man- 
ner Thomson (Land and Book, vol. I. 
p. 211) says that it is one of the most 
common traits in this madness, that 
the victims refuse to wear clothes. 
"I have seen them," says he, "abso- 
lutely naked in the crowded streets 
of Beirut and Sidon. There are also 
cases in which they run wildly about 
the country and frighten the whole 
neighborhood." How corroborative is 



118 



LUKE. 



[A. D. 31. 



28 When he saw Jesus, he 
cried out, and fell down before 
him, and with a loud voice said, 
What have I to do with thee, Je- 
sus, thou Son of God most high ? 
I beseech thee, torment me not. 

29 For he had commanded the 
unclean spirit to come out of 
the man. For oftentimes it had 
caught him : and he was kept 
bound with chains and in fetters ; 

this of the fidelity to truth of the sa- 
cred narrative. On v. 28, see Ns. on 
the parallel passage in Matthew and 
Mark. 

29. This verse is parenthetic, and 
corresponds, in reversed order of 
clauses, to vs. 4, 8 in Mark, on which 
see Notes. For the tense of the verb 
had commanded, which, according to 
the best MSS. should have been the 
imperfect, was commanding, see N. on 
Mark, v. 8. It was while our Lord was 
arresting the violence of the demoniac 
by the words, " come out of the man, 
thou unclean spirit," that the leading 
demon uttered the cry of dismay, noted 
in v. 28. Oftentimes. Alford condemns 
this translation, and also the one, for 
many years, adopted by some exposi- 
tors, and gives as the true rendering, 
during a long time. But the corre- 
sponding passage in Mark, has a word 
to which can be assigned no other 
meaning than often. Reference is 
doubtless had in Luke, both to the 
length of time, during which the man 
had suffered from this malignant pos- 
session (see v. 27), and also, by the 
tense of the verb, to the frequent at- 
tacks made upon him by the demons. 
Was driven of the devil. The use of 
the preposition with the passive verb 
in the original, places beyond a doubt 
the personality of the agent. Into the 
wilderness, i. e. into desert places. 
Mark says, that he dwelt night and day 
(i. e. continually) in the mountains. 
Every attempt to confine him seems to 
have been abortive, and followed by a 
violent outburst of rage, causing him 
to forsake the dwelling-places of men. 



and he brake the bands, and was 
driven of the devil into the wil- 
derness. 

30 And Jesus asked him, say- 
ing, What is thy name ? And he 
said, Legion : because many devils 
were entered into him. 

31 And they besought him that 
he would not command them to 
go out n into the deep. 

n Ke. 20 : 3. 



30. What is thy name ? Stier refers 
to this expression, and the words, thou 
unclean spirit (Mark 5 : 8), in proof 
that our Lord did not possess omnis- 
cience in his humiliation, but unless in 
cases where the Father gave him spe- 
cial and instant revelation, was subject- 
ed to the successive perceptions of ob- 
servation, like humanity in general. 
This excellent commentator also thinks 
that our Lord saw in the outset, only 
an ordinary instance of demoniacal 
possession, but soon discerns one of 
an aggravated kind, and then enters 
into a most marvellous and mysterious 
colloquy with the unclean spirit. But 
as I have shown in my Note on Mark 
5 : 9, our Lord did not propose this ques- 
tion, because of his own ignorance of 
the state of this demoniac, but in order 
to show to those around him, how ma- 
lignant was this Satanic possession, and 
the mighty power demanded to effect 
the cure of the afflicted man. Because 
many devils, &c. These are the words 
of the evangelist. For we are many, 
in Mark, are the words of the demon 
speaking through the organs of the 
man. 

31. TJiey besought him. In Mark 
the singular is employed, one of the 
demons being represented as speaking 
for himself and companions, or the 
number being reduced to unity, in 
conformity with the single person, 
through whose organs of speech they 
made their request. In some of the 
best manuscripts and versions, the sin- 
gular is employed in Luke also, which 
comports better with the singular in 
v. 30. Into the deep, i. e. the abyss, 



A. D. 32.] 



CHAPTER YIII. 



119 



32 And there was there a herd 
of many swine feeding on the 
mountain : and they besought 
him that he would suffer them to 
enter into them. And he suffered 
them. 

33 Then went the devils out of 
the man, and entered into the 
swine : and the herd ran violently 
down a steep place into the lake, 
and were choked. 

34 When they that fed them 
saw what was done, they fled, and 
went and told it in the city and 
in the country. 



•where evil spirits are punished. See 
2s . on Mark 5 : 10. Compare also Rev. 
9: 1. 

32. On the mountain. For the recon- 
ciliation of this with Mark's "nigh unto 
the mountain," see X. on Mark 5:11. 
That he would suffer them, in case he 
was determined to eject them from 
their present habitation. This con- 
dition is annexed in Matthew, and im- 
plies their strong preference to remain 
unmolested in their present quarters. 
He suffered them. In Matthew, the form 
of the permission is given in the single 
word go. In regard to the reason, for" 
this request of the demons, and its be- 
ing granted by Jesus, see N. on Matt. 
8 : 30, 31. 

35. Sitting at the feet of Jesus, as a 
disciple ready to receive and obey his 
instructions. The construction of the 
original denotes that the man had come 
to Jesus to be instructed, there being 
an implied contrast between his pre- 
vious seclusion from human society, 
and his now coming of his own accord 
to sit, as a learner, at the feet of his 
Deliverer. A similar constructio preg- 
naus (as it is technically called) of the 
preposition, is found in 10 : 39 (on 
which see Note), and in Acts 22 : 3. 
The same construction, under a differ- 
ent relation, is referred to in N. on 
Matt. 3 : 6. 

37. The whole multitude, &c. The 
people thronged forth from the whole 



35 Then they went out to see 
what was done ; and came to Je- 
sus, and found the man, out of 
whom the devils were departed, 
sitting at the feet of Jesus, 
clothed, and in his right mind : 
and they were afraid. 

36 They also which saw it told 
them by what means he that was 
possessed of the devils was healed. 

37 " Then the whole multitude 
of the country of the Gadarenes 
round about * besought him to 
depart from them ; for they were 

o Mat. 8 : 34. p Ac. 1G : 39. 



country round about, to see the strange 
sight (see v. 35), and after having 
learned, by what was told them, as well 
as what they saw r , of the wondrous 
miracle, were seized with great fear, and 
prayed him to depart out of their 
country. What is here denominated 
the whole multitude, is in Matthew the 
whole city, including, of course, the 
immediate vicinity. Besought him, Szc. 
They seem to have feared some further 
destruction of their property, and in- 
stead of endeavoring to propitiate 
him, publicly and wickedly besought 
him to leave their country, as though 
a Being of such power needed to be 
physically present, in order to see and 
punish them for their sins. The verb 
were taken, has here the signification 
of fixed and permanent possession, and 
is employed in 4 : 38 ; Matt. 4 : 24; 
Acts 28 : 8, of persons afflicted with 
diseases. It was not a transient fear, 
but one deep and abiding, which had 
taken possession of them. It was ge- 
nerically like that spoken of in Heb. 
10 : 27, and was to be expected from 
the depraved lives of this people, and 
the severe judgment which had befallen 
them, in the destruction of their prop- 
erty. And he went up ; literally, hav- 
ing embarked. Stier remarks, that it 
was far more fearful than listening to the 
request of the devils to enter the swine, 
the Lord's granting to the Gergesenes 
their supplication. Returned back 



120 



LUKE. 



[A. D. 32. 



taken with great fear : and he 
went up into the ship, and re- 
turned back again. 

38 Now 7 the man, out of whom 
the devils were departed, be- 
sought him that he might be with 
him : but Jesus sent him away, 
saying, 

39 Return to thine own house, 
and shew how great things God 
hath done unto thee. And he 
went his way, and published 
throughout the whole city how 
great things Jesus had done unto 
him. 

q Ma. 5 : 18. 



again. These words are employed by 
way of anticipation, as the incident in 
vs. 38, 39 finds its place, before our 
Lord went on board to recrossthe lake, 

38, 39. Matthew has omitted this 
highly interesting and instructive in- 
cident. To the reasons given in my 
.Note on Mark 5 : 19, why our Lord 
sent the man away to proclaim what 
great things had been done for him, I 
may here add, that there did not exist 
in this semi-heathen country, which 
Jesus was about to leave, the ground 
of fear of political excitement, as in 
Galilee, where the people were ready 
to gather in seditious assemblages, 
around the standard of any leader, who 
would promise them deliverance from 
the Roman yoke. 

40. When Jesus was returned, &c. 
See N. on Matt. 9:1. His own country, 
i. e. Capernaum. See v. 22. Gladly 
received. There was no need of italiciz- 
ing gladly, the idea being contained in 
the verb, which signifies to receive as a 
guest, to entertain, to give a welcome to. 
See Acts 15 : 4; 18 : 21 ; 28 : 30. It 
is implied that they went forth to meet 
him, when they saw the ship approach- 
ing. For they were waiting, &c. This 
denotes the reason of the preceding act 
of welcome, and shows that the people 
had assembled in expectation of his 
arrival. They may have supposed his 
excursion into the country of the Ga- 



40 % And it came to pass, 
that, when Jesus was returned, 
the people gladly received him ; 
for they were all waiting for 
him. 

41 r And, behold, there came a 
man named Jairus, and he was a 
ruler of the synagogue ; and he 
fell down at Jesus' feet, and be- 
sought him that he would come 
into his house : 

42 For he had one only daugh- 
ter, about twelve years of age, 
and she lay a dying. But as he 
went the people thronged him. 

r Mat. 9: 18; Ma. 5 : 22. 

darenes, a temporary one, and kept on 
the lookout therefore for his return. 
If so, when his ship was descried in the 
distance, word was rapidly spread, and 
the people hastly assembled to meet 
and welcome him, as here related. 

41-56. The raising of Jairus' 
Daughter, and healing of the Wo- 
man with the Issue of Blood. Caper- 
naum. See Ns. on Matt. 9 : 18-26; 
Mark 5 : 22-43. There are a few slight 
verbal variations, in the several ac- 
counts of this miracle, but Luke adheres 
so closely to the narrative of the other 
Evangelists, that a reference to that 
portion of my commentary, will be 
nearly all that will be necessary. 

42. One only daughter. A pleonasm 
not contained in the original, which 
signifies an only begotten (or only) 
daughter. This is peculiar to Luke, and 
shows that he drew his materials from 
an independent source. About twelve 
years of age. This is also confined to 
Luke, the only clue to her age in Mark, 
being the words little daughter, while 
Matthew has the still more indefinite 
word daughter. Thronged him. The 
verb literally signifies to strangle, choke, 
or suffocate by pressure. It is an ad- 
vance on Mark's expression, which de- 
notes only the great and dense crowd 
which attended him, without referring, 
as does Luke, to their crowding upon 
him, even to suffocation. 



A. D. 32.] 



CHAPTER Tin. 



121 



43 'And a woman having an 
issue of blood twelve years, which 
had spent all her living upon phy- 
sicians, neither could be healed 
of any, 

44 Came behind him, and 
touched the border of his gar- 
ment ; and immediately her issue 
of blood stanched. 

45 And Jesus said, Who 
touched me? When all denied, 
Peter and they that were with 
him said, Master, the multitude 
throng thee and press thee, and 
say est thou, Who touched me ? 

46 And Jesus said, Somebody 
hath touched me ; for I perceive 
that ' virtue is gone out of me. 

47 And when the woman saw 
that she was not hid, she came 
trembling, and falling down be- 
fore him, she declared unto him 



s Mat. 9 : 20. 



Ma. 5-. 30; ch. 6 : 19. 



43. Had spent; literally, having more- 
over spent. Physicians. The practition- 
ers of the healing art appear to hare 
been quite numerous in the time of 
Christ, and to have attained to con- 
siderable skill. See Joseph. Ant. 17, 

44. Her issue of blood stanched; 
literally, the flowing of her blood stood 
(i. e. ceased), as though it had been 
suddenly congealed, so instantaneous 
and complete was her cure. Mark re- 
fers to it under a different metaphor, 
was dried up, which also expresses her 
radical and perfect cure. Such unity, 
under varied forms of expression, is 
only found in writers of the highest in- 
dependence and truthfulness. 

45. Here we have a sample of Peter's 
forwardness and impetuosity of charac- 
ter. There is in his reply a shade of 
censure, that his Master should ask 
who touched him, when such numbers 
were pressing upon him (see v. 42). 
Peter's name is not mentioned in the 
parallel passage in Mark, 

Vol. II.— .8 



before all the people for what 
cause she had touched him, and 
how she was healed immediately. 

48 And he said unto her, 
Daughter, be of good comfort : 
thy faith hath made thee whole ; 
go in peace. 

49 "While he yet spake, there 
cometh one from the ruler of the 
synagogue's house, saying to him, 
Thy daughter is dead ; trouble 
not the Master. 

50 But when Jesus heard it, 
he answered him, saying, Fear 
not : believe only, and she shall 
be made whole. 

51 And when he came into the 
house, he suffered no man to go 
in, save Peter, and James, and 
John, and the father and the 
mother of the maiden. 

52 And all wept, and bewailed 

uMa.5: 85. 



46. This reply of Jesus to his dis- 
ciples, is omitted in Mark. Virtue, 
i. e. the healing power. Out of; more 
literally away from, external rather 
than internal separation being denoted 
by the Greek preposition. The form 
of expression is suited to the act of ex- 
ternal touch on the part of the woman, 
and from our Lord's person as thus 
touched, the healing power had gone 
forth. How greatly does this enhance 
his inherent miraculous power, that the 
mere touch of his body, should be fol- 
lowed by such an effluence of the heal- 
ing virtue. 

4*7, 48. She was not hid; better, it 
was not hid from him. This is omitted 
in Mark. Declared unto him, &c. This 
is an expansion of Mark's " told him all 
the truth." Before all the people, in 
contrast with the great pains which 
she had previously taken to promote 
the concealment of her action. Web- 
ster and Wilkinson remark, that it is 
not necessary to seek Christ openly, 
but it is required of all to acknowledge 



122 



LUKE. 



[A. D. 32. 



her : but he said, Weep not ; she 
is not dead, x but sleepeth. 

53 And they laughed him to 
scorn, knowing that she was 
dead. 

54 And he put them all out, 
and took her by the hand, and 
called, saying, Maid, y arise. 

55 And her spirit came again, 
and she arose straightway: and 
he commanded to give her meat. 

56 And her parents were as- 
tonished; but "he charged them 
that they should tell no man what 
was done. 

c» John 11 : 11, 13. y Ch. 7 : 14; John 
11 : 43. s Mat. 8:4; & 9 : 30; Ma. 5 : 
43. 



him openly, when he has been sought 
and found. See John 3:2; 13 : 39. 
Go in peace. See N. on Matt. 10: 13. 

51-56. See Ns. on Matt. 9 : 23-43 ; 
Mark 5 : 38-42. 

CHAPTER IX. 
1-6. Third Circuit in Galilee, and 
Mission of the Twelve. Galilee. See 
Ns. on Matt. 9 : 35-38 ; 10 : 5-42 ; 11 : 
1 ; Mark 6 : 6-13. Luke's account of 
the instruction and sending forth of the 
Twelve, is the briefest, that of Matthew, 
much the fullest. There is not much 
difference, in the order and fulness of 
detail, between Luke and Mark. 

1. Power and authority. See N. on 
4:36. Over all devils of whatever ma- 
lignancy and power. By the force of 
the preposition, the literal rendering 
should be : to be exercised over or upon 
all demons. This idea of purpose is de- 
noted in the next clause, by the infini- 
tive, which is to be constructed with 
the word gave, and not with power and 
authority, as some interpret. 

2. This is an expansion of the latter 
clause of the preceding verse. Preach- 
ing the kingdom of God was the prime 
object of their mission. Healing of 
diseases and ejection of demons, were 
the credentials of their divinely ap- 
pointed ministry. Sent them in pairs. 



CHAPTER IX. 

THEN a he called his twelve 
disciples together, and gave 
them power and authority over 
all devils, and to cure diseases. 

2 b And he sent them to preach 
the kingdom of God, and to heal 
the sick. 

3 'And he said unto them, 
Take nothing for your journey, 
neither staves, nor script, neither 
bread, neither money ; neither 
have two coats apiece. 

4 ^And whatsoever house ye 

a Mat. 10 : 1 ; Ma. 3: 13 ; & 6 : 7. & Mat. 
10: 7,8; Ma. 6: 12; ch.l0:l,9. e Mat.10: 
9; Ma. 6:8; ch. 10 : 4; & 22 : 35. d Mat. 
10: 11; Ma. 6:10. 



See Mark 6 : 7. To preach, to proclaim 
the truths of the gospel as public mes- 
sengers or criers. 

3. Take nothing. In Mark the indi- 
rect narrative is observed : " He com- 
manded them that they should take 
nothing." Your journey. The pronoun 
is implied in the Greek article, and is 
therefore unnecessarily italicized, in our 
common version. For the removal of 
the apparent discrepancy between 
Luke's neither staves, and Mark's save a 

only, see N. on Matt. 10 : 10. 

4. Enter into, on your first arrival at 
the town or village. There abide, i. e. 
make that house your lodging-place. 
It is not prohibitory of their going out 
of the house, for the purposes of their 
mission, but of their shifting their quar- 
ters from one house to another, which 
would subject them to the imputation 
of being difficult to be suited, or of 
seeking places where they would be 
most sumptuously entertained. This 
was a command of the more import- 
ance, for on their first arrival in a 
place, they would not be likely to re- 
ceive the hospitalities of the more af- 
fluent, until by their miracles they had 
attained to such public consideration, 
as would make them the objects of at- 
tention to the rich. They were not, 
therefore, to leave the humble abode 



A. D. 32.] 



CIIArTER IX. 



123 



enter into, there abide, and thence 
depart. 

5 e And whosoever will not re- 
ceive you, when ye go out of 
that city, f shake off the very 
dust from your feet for a testi- 
mony against them. 

6 ^And they departed, and 
went through the towns, preach- 
ing the gospel, and healing every 
where. 

7 1 l Now Herod the tetrarch 

e Mat. 10 : 14. / Ac 13 : 51. 
g Mat. 6 : 12. h Mat. 14 : 1 ; Ma. 6 : 14. 



first opened for their reception, to com- 
ply with any invitation proffered them 
by the rich and honorable, however it 
might be pressed upon them for ac- 
ceptance. Tliere abide, " till ye depart 
from the place." Mark. 

5. Shake off, &c. " An emblemat- 
ical action ; by which the apostles were 
to signify, that they would regard the 
Jews who rejected their message, as on 
a level with the heathen, and would 
have no further intercourse with them." 
Webster and Wilkinson. The very dust. 
This is faithful to the intensity of the 
original. 

6. They departed. See K. on Mark 
6:12. Preaching the gospel, expressed 
in the original in one word. In Mark : 
"preached that men should repent." 
The promises and blessings of the gos- 
pel are theirs only, who truly repent of 
their sins. Preaching the gospel em- 
braces the preaching of repentance, 
and the latter belongs to the former, as 
the part is included in the whole. 
Everywhere, in all the towns and vil- 
lages to which they came. 

7-9. Herod's opinion op Jesus. Gal- 
ilee. See Ns. on Matt. 14: 1-12 ; Mark 
6 : 14-29. The detail in Luke and Mark 
is much fuller than in Matthew. Luke 
calls Herod by his real title, tetrarch. 
Mark styles him king, which title, as 
being the son of Herod the Great, was 
sometimes through courtesy given him. 

7. 8. Herod's mind was suited to 
alarm and superstitious fear, as it was 



heard of all that was done by 
him : and he was perplexed, be- 
cause that it was said of some, 
that John was risen from the 
dead; 

8 And of some, that Elias had 
appeared; and of others, that 
one of the old prophets was risen 
again. 

9 And Herod said, John have 
I beheaded ; but who is this, of 
whom I hear such things ? ' And 
he desired to see him. 

i Ch. 23 : 8. 

only a few days previous, that he had 
been guilty of the murder of John the 
Baptist, and was no doubt given up to 
remorse and gloomy forebodings of im- 
pending judgment, in consequence of 
that unjust and cruel deed. Was per- 
plexed. He knew not what to think 
of the wonderful things which he heard 
of Jesus. Because it was said, &c. The 
guilty conscience of Herod inclined him 
to the view of his servants, that in Je- 
sus there was a reappearance of John 
(see Matt. 14 : 2; Mark 6:16), although 
some were of the opinion that Elias, or 
one of the old prophets, had appeared. 
It is to be noticed that the expression 
was risen, is not employed of Elias, as 
of John and one of the old prophets, 
inasmuch as he did not suffer death, 
but was taken bodily up to heaven (2 
Kings 2:11). 

9. John have 1 beheaded, &c. This 
is the only reference made by Luke to 
the tragic end of John, which is some- 
what singular, when his full detail of 
John's birth is taken into account. But 
this omission of what is so fully and 
circumstantially detailed by Matthew 
and Mark, is a convincing proof, that 
Luke was no copyist of their gospels. 
Nor was the particularity of his account 
of John's birth, to be attributed to any 
thing apart from his relation to Jesus 
Christ, as his Forerunner. Hence when 
brought forward upon the stage of ac- 
tion, and shown to have fulfilled his 
high mission, he is dropped by Luke, 



124 



LUKE. 



[A. D. 32. 



10 *And the apostles, when 
they were returned, told him all 
that they had done. , 'And he 
took them, and went aside pri- 

k Ma. 6 : 30. I Mat. 14 : 13. 



as having no longer any essential rela- 
tion to the narrative, which he has taken 
in hand to give. Who is this? The 
different opinions expressed as to who 
Jesus was, may be supposed to follow 
this question of Herod. Such things 
refers to the mighty works, by which 
Herod, as reported in Matthew and 
Mark, designates our Lord's miracles. 
He desired to see him, in order that his 
doubts and fears might be removed. 
His wish was not gratified, however, 
until the morning of our Lord's cruci- 
fixion. See 23: 6-12. 

10-1*7. The Twelve return from 
their missionary tour. jesus re- 
tires with them across the lake, 

AND FEEDS THE FlVE THOUSAND. Ca- 

pernaum. N. E. coast of the Lake of 
Galilee. See Ns. on Matt. 14: 13-21 ; 
Mark 6 : 30-44 ; John 6 : 1-14. The 
great miracle here recorded, is the 
only one which is found in all the 
evangelists. John relates it apparent- 
ly for the purpose of introducing our 
Lord's subsequent discourse at Caper- 
naum, on the true bread from heaven 
(see John 6 : 5-65). In regard to the 
comparative detail, Mark is the fullest 
and most graphic, although John in- 
troduces the trial of Philip's faith (vs. 
5-7), and Andrew's report of the 
presence of the lad, with five barley- 
loaves and two small fishes (vs. 8, 9), 
interesting and important incidents to 
the completeness of the miracle, and 
the absence of every means of a natu- 
ral supply of food. The diversities in 
the several accounts are small and 
verbal, and the miracle is placed on 
the broad and immovable foundation 
of four independent witnesses, two of 
whom were present and saw the trans- 
action. 

10. He took them; literally, having 
taken them as his companions. Went 
aside ; literally, he withdrew. Luke ex- 
presses only the general idea of retire- 



vately into a desert place belong- 
ing to the city, called Bethsaida. 
11 And the people, when they 
knew it, followed him : and he 
received them, and spake unto 

ment, without particularizing whether 
he withdrew by land or in a ship. This 
chasm is supplied by the other evan- 
gelists, who speak of his crossing the 
lake in a ship. It is strange that Al- 
ford, from this circumstance, should 
attribute ignorance to Luke, as to 
whether Jesus crossed the lake at all, 
on this occasion, and as a proof of this, 
should suppose that he refers to the 
Bethsaida near Capernaum, which was 
on the side of the lake from which 
our Lord crossed over. I agree with 
him that strong evidence is furnished 
here, as elsewhere, of the independ- 
ence of Luke's narrative; but I can- 
not on so slender grounds, charge him 
with ignorance of our Lord's move- 
ments, or a historical mistake, however 
trivial it may seem to be, in regard to 
the point here brought forward. An 
omission, or a general instead of a par- 
ticular statement, does not involve con- 
tradiction, or imply ignorance of the 
facts of the case. The evangelists, un- 
der the guidance of the Spirit, related 
such incidents as were deemed by 
them necessary to the design of their 
respective narratives ; and it ill becomes 
us, from the fulness or scantiness of 
their detail, to sit in judgment on their 
comparative knowledge or ignorance. 
The Bethsaida here referred to, was 
the northern one, called Julius, which 
lay at the head of the lake, on the Jor- 
dan. Bordering upon this place was 
the uninhabited district, here called a 
desert place belonging to the city. 

11. When they knew it ; literally, 
having known or learnt from hearsay. 
See Matt. 14: 13. He received them; 
literally, having received or welcomed 
them. See N. on 8 : 40. Our Lord 
did not send them away, although he 
was prevented, by their following him 
in such numbers, from enjoying the 
rest which he so much needed. This 
word, therefore, in its connection, im- 



A. D. 32.] 



CHAPTER IX. 



125 



them of the kingdom of God, 
and healed them that had need 
of healing. 

12 ■ And when the day began 
to wear away, then came the 
twelve, and said unto him, Send 
the multitude away, that they 
may go into the towns and coun- 
try round about, and lodge, and 

m Mat. 14 : 15; Ma. 6 : 35; John C : 1, 5. 



plies the pity and compassion spoken 
of in the parallel passage in Matthew 
and Mark. It will be seen by a refer- 
ence to Mark, that the multitude out- 
went Jesus and his disciples, and were 
standing upon the shore, as he landed 
from the ship. At sight of this multi- 
tude, so painstaking to attend upon 
his ministry, he was moved with com- 
passion toward them (Matthew and 
Mark), and taught them, and healed 
their sick. Perhaps no incident in his 
whole life brings out in stronger relief, 
his readiness to do good, even when his 
exhausted frame imperatively demand- 
ed repose. Spake. The tense of this and 
the following verb refers to continued 
action : he commenced and continued 
speaking and healing through the day. 
Mark and John omit what is here said 
about the healing, although it may be 
implied in John 6 : 2. 

12. To tcear away; literally, to de- 
cline, as we speak of the declination of 
the sun, or of the other heavenly bod- 
ies, the figure being taken from their 
apparently sinking to rest in the west- 
ern horizon. Such expressions are 
found in every language, ancient and 
modern. The twelve. Thus were they 
frequently distinguished from the other 
disciples, after their call to the apostle- 
ship. Send away ; literally, set free or 
release from, here answering to our 
word, dismiss, as a preacher dismisses 
his congregation, a teacher his school, 
&c. Country, as here opposed to towns, 
signifies detached houses and country 
residences, where the people, such as 
could not find accommodation in the 
villages, might repair and obtain lodg- 
ings for the night. And lodge or seek 



get victuals ; for we are here in a 
desert place. 

13 But he said unto them, Give 
ye them to eat. And they said, 
We have no more but five loaves 
and two fishes ; except we should 
go and buy meat for all this peo- 
ple. 

14 For they were about five 
thousand men. And he said to 

lodgings. The word literally signifies 
to unloose, as beasts of burden are 
loosed or liberated from their loads, 
when travellers halt for the night. 
Thus the word comes to signify to e?i- 
camp, to prepare, or obtain lodgings for 
the night, in which sense it is employed 
here. 

13. Five loaves. We are told in John 
that these were barley-loaves. This 
kind of bread was eaten by the poor 
of Palestine, as Dr. Thomson says is 
now the fact. Except (i. e. unless) we 
should go, &c. This is introduced as 
the only alternative, and was so far be- 
yond their ability to execute, that its 
mention must be regarded as apolo- 
getic for not obeying their Master's 
command, to give the people to eat 
from their stores. This appears more 
clear from the heightening circum- 
stance, which is added in the words, 
for all t [lis people. Webster and Wil- 
kinson suggest that this may be a de- 
liberative clause, that is, if I under- 
stand them, an indirect inquiry, as to 
whether the wants of the multitude 
may not be met, in the way here sug- 
gested. But this does not comport 
with the question proposed by them in 
Mark 6 : 37, "Shall we go and buy two 
hundred pennyworth of bread, and 
give them to eat," which is intended as 
an indirect denial of their ability to 
supply so great a multitude, by the 
purchase of provisions from the neigh- 
boring towns. 

14. Five thousand men, beside women 
and children (Matthew). There must 
have been in the whole number not far 
from 10,000 persons. Make them sit 
down. In Matthew and Mark, he coni* 



126 



LUKE. 



[A. D. 32. 



his disciples, Make them sit down 
by fifties in a company. 

15 And they did so, and made 
them all sit down. 

16 Then he took the five loaves 
and the two fishes, and lookiDg 
up to heaven, he blessed them, 
and brake, and gave to the dis- 
ciples to set before the multi- 
tude. 

mands the multitude to sit down. There 
is no disagreement between them and 
Luke and John. What a man does by 
the agency of another, he is considered 
as doing himself. By fifties. A con- 
venient number for the purposes of or- 
der and compactness, and not adopted, 
as some think, because there were five 
loaves. 

18-21. Peter's Profession of Faith 
in Christ. Region of Cesarea Philippi. 
See Ns. on Matt. 16: 13-20; Mark 8: 
27-30. Luke here passes over a large 
number of events, related by the other 
evangelists. Among these are the 
walking of Jesus upon the water (Matt. 
14 : 21-36 ; Mark 6 : 45-56 ; John 6 : 
15-21); his discourse to the multitude 
in the synagogue at Capernaum (John 
6: 22-71); his justification of his dis- 
ciples, who w T ere charged with eating 
with unclean hands (Matt. 15:1-20; 
-Mark 7 : 1-23); the healing, of the 
Syrophenician woman (Matt. 15: 21-28; 
Mark 7 : 24-30) ; the healing of the 
deaf and dumb man and feeding of four 
thousand (Matt. 15 : 29-38; Mark 7: 
31-37 ; 8 : 1-9) ; his reply to the Phar- 
isees and Sadducees who required a 
sign (Matt. 15 : 39 ; 16:1-4; Mark 8 : 
10-12) ; his caution to the disciples 
against the leaven of the Pharisees 
(Matt. 16 : 4-12 ; Mark 8 : 13-21) ; and 
healing of the blind man at Bethsaida 
(Mark 8 : 22-26). Here Luke takes up 
the narrative, at the point where Jesus 
proposes the question, as to who men 
thought he was. In this passage, Luke 
has one additional fact of great interest, 
that it was when Jesus was praying 
alone with his disciples, that he pro- 
posed this question. Some of the most 



17 And they did eat, and were 
all filled : and there was taken up 
of fragments that remained to 
them twelve baskets. 

18 T "And it came to pass, 
as he was alone praying, his dis- 
ciples were with him ; and he 
asked them, saying, Whom say 
the people that lam? 

n Mat. 16:13; Ma. 8 : 27. 

glorious acts and manifestations of our 
Lord, were made in connection with a 
season of prayer. Together with the 
revelation which he here made of him- 
self to the disciples, as a suffering, 
dying, and rising Messiah, we might 
include in these seasons of prayer, 
the descent of the Spirit at his bap- 
tism, the ordaining the Twelve, and 
the Transfiguration. See K on 3: 
21. 

18. Alone. The word in the original 
is by himself or apart from others, and 
has undoubted reference to absolute 
privacy or retirement. The words, his 
disciples were with him, may be taken 
therefore in the general sense, were in 
his company, not implying that they 
were associated with him in the act of 
prayer. A similar instance occurred in 
the garden, where his disciples were 
with him, and yet he was by himself in 
the hour of agonizing prayer. I am in- 
clined, however, not to press upon the 
word rendered alone, so restricted a 
sense, but to take it as opposed to the 
presence of the people who usually 
thronged around him, and compelled 
him to employ the hour of night, in or- 
der to secure a season of uninterrupted 
devotion. Alone with his disciples, 
seems on the whole to meet the de- 
mands of the context, which represents 
the question as proposed at the time 
of this private devotion, and also the 
parallel passage in Mark (3 : 27), who 
says that he put the question to them 
by the way, which seems to indicate 
that it was while Jie was resting a few 
moments in his journey, that he engaged 
with his disciples in prayer and reh% 
gious conversation. 



A. D. 32.] 



CHAPTER IX. 



127 



19 They answering said, ° John 
the Baptist ; but some say, Elias : 
and others say, that one of the 
old prophets is risen again. 

20 He said unto them, But 
•whom say ye that I am ? p Peter 
answering said, The Christ of 
God. 

21 7 And he straitly charged 
them, and commanded them to 
tell no man that thing ; 

22 Saying, r The Son of man 
must suffer many things, and be 
rejected of the elders and chief 

o Mat. 14 : 2 ; vs. 7, S. 

p Mat. 16 : 16 ; John G : 69. g Mat. 16 : 20. 

r Mat. 16 : 21 ; & 17 : 22. 

20, 21. Tlie Christ of God. Some 
make the words, of God, equivalent to 
the Son of God ; others interpret the 
whole expression, as the Messiah sent 
of God. Matthew has it, " the Christ, 
the Son of the living God." Mark: 
" the Christ." All are varied forms of 
expression for the Messiah. That thing, 
viz., that he was the Christ of God. 
See N. on Matt. 16 : 20. 

22-27. Jesus foretells his own 
Death and Resurrection. Region of 
Cesarea Philippi. See Ns. on Matt. 
16 : 21-28 ; Mark 8 : 31-38. Luke con- 
nects this prophetic declaration of our 
Lord's death, and the trials of his fol- 
lowers, with the preceding conversa- 
tion. This is not contradicted by any 
thing in Matthew or Mark. Nothing 
more is asserted there, than that from 
this time onward (such is the force of 
the original in Matthew), Jesus began 
to disclose more fully the scenes of suf- 
fering and death through which he was 
to pass. His disciples were now in a 
measure prepared to receive the great 
and mysterious truth, that he was to 
suffer and die for the sin of the world. 
Henceforth we shall see that his instruc- 
tions relate more particularly and ex- 
clusively to this point. His disciples 
from this time regard him with more 
awe and veneration, as one whose mis- 
sion was far above what they had fig- 



priests and scribes, and be slain, 
and be raised the third day. 

23 * And he said to them all, If 
any man will come after me, let 
him deny himself, and take up 
his cross daily, and follow me. 

24: For whosoever will save 
his life shall lose it : but whoso- 
ever will lose his life for my sake, 
the same shall save it. 

25 ' For what is a man advan- 
taged, if he gain the whole world, 
and lose himself, or be cast 
away ? 

s Mat 10 : 88; & 16 : 24: Ma. 8:34: ch. 

14 : 27. 

t Mat. 16 : 26 ; Ma. S : 36. 

ured to themselves would be that of 
the Messiah. 

23. These words follow our Lord's 
rebuke of Peter (see Matt. 16 : 22 ; 
Mark 8 : 32, 33). In Mark we are in- 
formed that our Lord addressed these 
words to the people, as well as to his 
disciples. This shows that he had 
reached some town or village in this 
northern extremity of the land, and ac- 
cording to his custom was teaching the 
multitudes who came to him. Take up 
his cross daily. The word daily is pe- 
culiar to Luke, and has not only the 
sense day by day, but through the en- 
tire day. It is a word, therefore, of 
great significancy, and denotes that the 
act of self-denial is not one to be per- 
formed at stated seasons, but continu- 
ally through life. 

25. Advantaged should have been 
translated profited, to conform with Mat- 
thew and Mark, the word in the origi- 
nal being the same in the three evangel- 
ists. If he gain; literally, having gained. 
The parallel passage in Matthew and 
Mark, shows, however, that the hypo- 
thetical form, in which the participle is 
translated in our common version, is 
the true rendering, unless some should 
prefer the stronger and more literal 
form, by having gained, making the 
participial clause an instrumental one. 
There is no essential difference in the 



128 



LUKE. 



[A. D. 32. 



26 " For whosoever shall be 
ashamed of me and of my words, 
of him shall the Son of man be 
ashamed, when he shall come in 
his own glory, and in his Fa- 
ther's, and of the holy angels. 

27 x But I tell you of a truth, 
there be some standing here, 



u Mat. 10:33; Ma. 8 
x Mat. 16:28: 



:38; 2 Ti. 2 : 12. 
Ma. 9 : 1. 



two modes of translation, both assum- 
ing that the whole world is gained, and 
the soul lost, and in view of such a 
fearful result, proposing the question, 
'What is a man profited, by such a 
trifling gain, when contrasted with so 
tremendous a loss.' Lose himself, i. e. 
" his life in the highest sense." Alford. 
The equivalent expression in Matthew 
and Mark, is his soul, which is his high- 
er and imperishable nature. Or be cast 
away ; literally, or bring loss upon him- 
self i. e. by a sort of climax, if he shall 
(in the least) inflict damage upon him- 
self (i. e. upon his soul). 

26. When he shall come, &c. Meyer 
remarks : the Glory is threefold : (1 ) His 
own, which he has to and for himself, as 
the exalted Messiah : (2) the Glory of 
God, which accompanies him as coming 
down from God's throne : (3) the glory 
of the angels, who surround him with 
their brightness. See Alford's Note on 
this verse. His own glory (found only 
in Luke), is put by way of contrast with 
his earthly humiliation, which is im- 
plied in the words, "whosoever shall 
be ashamed of me." The words, shall 
the Son of man be ashamed, are not to 
be taken of a literal feeling of shame, 
as in the preceding clause, but of rejec- 
tion and banishment from our Lord's 
presence, at the day of judgment. 

28-36. The Transfiguration. Re- 
qion of Cesarea Philippi. See Ns. on 
Matt. 17 : 1-13 ; Mark 9 : 2-13. The 
account of this event is somewhat fuller 
in Luke than the other evangelists, 
vs. 31, 32 being found only in his nar- 
rative. 

28, About an eight days. On this 
variation from the phraseology in Mat- 



which shall not taste of death, 
till they see the kingdom of God. 

28 1" *And it came to pass 
about an eight days after these 
sayings, he took Peter and John 
and James, and went up into a 
mountain to pray. 

29 And as he prayed, the fash- 
ion of his countenance was al- 

y Mat. IT : 1 ; Ma. 9 : 2. 

thew and Mark, see N. on Matt. 17 : 1. 
Tliese sayings, i. e. the preceding dis- 
course. Into a mountain ; literally, the 
mountain, referring doubtless to some 
well-known mountain in that vicinity, 
to which he used to resort for purposes 
of devotion. To the reasons given in 
N. on Matthew 18 : 1, why this could 
not have been Mount Tabor, we may 
add that, in the time of Christ, the sum- 
mit of this mountain was fortified and 
inhabited. Thomson (Land and Book, 
vol. II. p. 139) says: "If I hesitate to 
admit the claims of Tabor to the honor 
of the Transfiguration, it is not from 
any thing in the mount itself. No more 
noble or appropriate theatre for such 
a glorious manifestation, could be found 
or desired. Nor does the fact, that 
there may have been a village on the 
top at that time, present any difficulty. 
There are many secluded and densely 
wooded terraces, on the north and 
northeast sides, admirably adapted to 
the scenes of the Transfiguration." 
This admirable sacred geographer is 
therefore in doubt as to this point; but 
for reasons given in my Note on Mat- 
thew, I can have little hesitancy in re- 
ferring the scene of the Transfiguration 
to some other mountain than Tabor. 
To pray. The design of our Lord in 
ascending this mountain, is given only 
in Luke. See N. on 3 : 21 ; also on 
v. 18. 

29. As he prayed, &c. See N. on 9 : 
18. Our Lord was enjoying a season 
of social devotion, with these his most 
beloved disciples, when he was trans- 
figured, as here related. It would be 
presumption in us to affirm, that he had 
any premonition of the glory which 



A. D. 32.] 



CHAPTER IX. 



129 



tered, and bis raiment was white 
and glistering. 

30 And, behold, there talked 
with him two men, which were 
Moses and Elias 

31 Who appeared in glory, and 



awaited him ; but the circumstances 
seem to show quite conclusively, that 
he had, and that he designedly took 
the three disciples, as being a number 
competent in the Jewish estimation, to 
attest the truth of this wonderful scene. 
The fashion of his countenance was al- 
tered (literally, teas another), i. e. his 
appearance was changed, but his bodily 
form remained the same. This was 
necessary, or the witnesses could not 
have identified Jesus. Mliite and glis- 
tering. The conjunction is not found 
in the original, and the words are highly 
intensive: lightning white; or more lit- 
erally, whitely glittering, like the flash- 
ing forth of lightning. A reference to 
this expression of Luke, will be found in 
N. on Matt. 17 : 2, to which in regard 
to the explanation of this whole passage, 
as related by the three evangelists, the 
reader is referred. 

30. Two men. This is peculiar to 
Luke, but is noticed in my comment 
on Matt. 17 : 3. Mlio were ; literally, the 
ones who were, the pronoun being 
slightly emphatic, and challenging dis- 
pute as to the identity of the men 
spoken of. Moses and Elias. In Mat- 
thew, the same words are found, and 
in the same order. In Mark: .Vlias 
with 3Ioses. This form of expression 
does not give precedence to Elias, but 
rather the reverse, he being regarded 
as accompanying Moses as an attend- 
ant. I think, however, that the form 
of expression in Matthew and Luke, as 
well as the order in which their names 
are mentioned in the reference to them 
which follows (Matt. v. 4 ; Mark v. 5 ; 
Luke v. 33), shows that no precedence 
is intended to be given to either, but 
only the order of time in which they 
lived on earth. 

31. Who appeared in glory, i. e. in 
their glorified state. See N. on Matt. 
17:3. 

Vol. II.— 6* 



spake of his decease which he 
should accomplish at Jerusalem. 

32 But Peter and they that 
were with him z were heavy with 
sleep : and when they were 

e Da. S : IS ; & 10 : 9. 

32. His decease ; literally, exodus, go- 
ing out or forth, here used figuratively 
of his departure from life. The verb 
rendered shoidd accomplish, literally 
signifies fulfill, complete in accordance 
with the divine appointment. Some are 
inclined to take the word exodus, of his 
whole earthly mission, which would be 
fully completed or brought to an end 
at Jerusalem. But this does not meet 
the demands of the passage, nor fur- 
nish a theme, if we may venture on 
such a remark, worthy of this high con- 
versation. It most undoubtedly refers 
to the death which he was shortly to 
die, and which, in the prophetic lan- 
guage of these heavenly visitants, he 
was to accomplish or pass through, at 
the appointed time in Jerusalem. 

32. Were heavy (literally, had been 
heavy) with sleep, i. e. they had fallen 
into a deep sleep. This incident, omit- 
ted in Matthew and Mark, accounts for 
the fact, that there was no ill-timed in- 
terruption of the heavenly converse, 
by the disciples, until at or near its 
close. When they were awake. Alford 
disapproves of this translation, and 
would render : having kept awake 
through the whole scene. In that case, 
the preceding words must be taken in 
the sense, that although the disciples 
were in a state of extreme drowsiness, 
through want of sleep, yet they did not 
yield to its influence, but remained in a 
state of wakefulness. But this inter- 
pretation is by no means void of diffi- 
culties, one of which is, that the words 
were heavy with sleep, are employed in 
Matt. 26:43; Mark 14:12, where no 
one would venture to give the signifi- 
cation of mere drowsiness. The words 
when they were awaked, may be taken in 
the sense of when they were fully awake. 
The view which this gives is natural 
and impressive. The disciples were 
overcome with long-continued watching 



130 



LUKE. 



[A. D. 32. 



awake, they saw his glory, and 
the two men that stood with 
him. 

33 And it came to pass, as they 
departed from him, Peter said 
nnto Jesus, Master, it is good for 
us to he here : and let us make 
three tabernacles ; one for thee, 
and one for Moses, and one for 
Elias : not knowing what he said. 



and fatigue, and sank into deep slum- 
ber. Meanwhile Jesus was holding con- 
verse whh his celestial visitants, on 
themes of deep and absorbing interest, 
until, as the hours of the night wore 
away, the disciples awoke of their own 
accord, or more probably were aroused 
by the flashing upon them of the glo- 
rious light which emanated from Jesus; 
for the bright cloud, the Shechinah of 
God's presence, had not yet overshad- 
owed them, as appears from v. 84. His 
glory, which was so great, that the glory 
of the two men (v. SI) is not here men- 
tioned, as being noticed by the disci- 
ples. At the same time, Ave are dis- 
tinctly told, that they saw two men 
standing with him. This attestation 
was necessary to the validity of the 
record. This verse in Luke is parallel 
with Matt. 17 : 4, and Mark 9 : 4, where 
the time of the appearance of Jesus in 
glory, and the two men with him, is 
left indefinite, but in Luke is placed 
after their awaking from sleep. As 
only such comments are here made, as 
are on points in the sacred narrative 
peculiar to Luke, the reader is referred, 
for a more general exposition, to my 
Notes on Matthew and Mark. 

33. As they departed ; more literally, 
as they were departing, or about to de- 
part, for it seems to have been the in- 
tention of Peter, to prolong the inter- 
view. Said unto Jesus. It is evident 
from Matt. 17 : 7, that the disciples were 
at some little distance from Jesus, when 
Peter thus addressed him, which Web- 
ster and Wilkinson think may account 
for his words, fearing that a permanent 
separation was about to take place. 
Not knowing what he said, through fear 



34 While he thus spake, there 
came a cloud, and overshadowed 
them : and they feared as they 
entered into the cloud. 

35 And there came a voice out 
of the cloud, saying, a This is my 
beloved Son : * hear him. 

36 And when the voice was 
past, Jesus was found alone. 

a Mat. 3 : 17. b Ac. 3 : 22. 

and astonishment. Olshausen, however, 
refers this to the absence of that fear 
on the part of Peter, when he first be- 
held the wonderful scene, which in 
other cases of the sacred record, was 
awakened by the phenomena of the 
spiritual world. At first he was in such 
a transport of ecstasy, that hardly 
knowing what he said, he cried out, 
" Master, it is good," &c. Afterwards, 
however, when the cloud of glory sur- 
rounded Jesus, and the awful voice of 
God issued from its bosom, he and his 
fellow-disciples sank down upon the 
earth (Matthew), and swooned away in 
terror. This, like all of Olshausen's 
suggestions, is worthy of consideration, 
but seems to be confuted by Mark 9 : 6, 
where the fear of the disciples is given 
as the reason why Peter uttered words 
without considering their import. 

34. They feared, refers to the disci- 
ples, and they entered, to Jesus and his 
heavenly visitants. This is evident from 
the following words, there came a voice 
out of the cloud, i. e. it was heard by 
Peter and his fellow-disciples, as it is- 
sued from the cloud. This form of ex- 
pression shows clearly, that the disci- 
ples were not enveloped in the cloud. 
It is strange that this should have been 
overlooked by many expositors, and 
that the entering into the cloud should 
have been by them referred to the dis- 
ciples, who were only spectators of the 
scene, and at some distance from it. 

36. ]\7ten the voice was past, i. e. as 
soon as the words were uttered. Was 
found, i. e. was perceived to be. See 
17 : 18 ; Matt. 1:18. They kept it close, 
&c. This they were strictly enjoined 
to do by Jesus, for reasons referred to 



A. D. 32.] 



CHAPTER IX. 



131 



e And they kept it close, and told 
no man in those days any of those 
things which they had seen. 

37 rf And it came to pass, that 
on the next day, when they were^ 



come down from 
people met him. 



the hill, much 



c Mat. IT : 9. 
d Mat. 17 : 14 : Ma. 9 : 14, 17. 



in my Note on Matt. 1*7 : 9. Told no 
man. The negative in the original is 
highly intensive-; literally, they told no 
one in any respect, which, with the 
words, kept it close (literally, were silent), 
makes the whole expression very em- 
phatic. There were weighty reasons 
for this, in his desire to avoid every 
thing which would tend to exasperate 
his enemies, or give his followers mis- 
taken views of his true character and 
mission. After the scenes of Geth- 
semane, of Pilate's judgment-seat, and 
of Calvary, by which was illustrated his 
predicted character, as "a man of sor- 
rows and acquainted with grief," it 
would do to divulge the glorious scene 
on the mount of Transfiguration, as an- 
ticipatory of his mediatorial reign and 
triumphal victory over all his enemies. 
This direction of our Lord unfolds, in 
some degree, the object or design of the 
Transfiguration. That it was to con- 
firm the faith of his disciples, first the 
chosen three, and then, when rehearsed 
by them after his resurrection, the 
whole body of believers, there can be 
hardly a doubt. At the same time this 
does not forbid our explaining it, with 
Stier, of a new anointing for the know- 
ing and doing his work, which was here 
given from above, especially to the Son 
himself. In those days, i. e. during the 
time that Jesus was with them. The 
prohibition to secrecy extended only to 
the time when he should have risen 
from the dead. See Matt. 17 : 9 ; Mark 
9:9. 

37-43. The healing of the demoniac 
whom the disciples could not heal. 
Region of Cesarea Phil'vppi. See Ns. 
on Matt. 17 : 14-21 ; Mark 9 : 14-29. 
The account given by Mark is the most 



38 And, behold, a man of the 
company cried out, saying, Mas- 
ter, I beseech thee, look upon 
my son ; for he is mine only child. 

39 And, lo, a spirit taketh 
him, and he suddenly crieth out ; 
and it teareth him that he foam- 
eth again, and bruising him, 
hardly departeth from him. 

copious, and, to the comments on that 
Evangelist, the reader is referred. The 
words, on the next day, fix definitely 
the time of this incident. They had 
spent, at least, one whole night upon 
the mountain, in the closing hours of 
which the Transfiguration took place. 
On the next morning, they set out on 
their return to the multitude. It lies 
on the face of this whole passage, that 
the mountain was some distance from 
the place where he had left the nine 
disciples, yet not so far as Mount Tabor, 
which lay some forty miles to the south 
of the region of Cesarea Philippi, where 
they then were. 

37, 38. Much people (literally, a great 
throng of people) met him. See N. on 
Mark 9:15. And behold, &c. Mark 
relates this more fully, and makes the 
words of the father a reply to our Lord's 
question to the scribes, in regard to the 
subject of their dispute with his disci- 
ples. For he is mine only child. This 
is found only in Luke. It enhanced the 
agony of the father, that his only child 
was the subject of such a malignant pos- 
session. 

39. A spirit taketh him, &c. In the 
original, the three following verbs have 
no subject expressed, and, therefore, 
would grammatically refer to spirit. 
Yet, in sense, we must shift (as is done 
in our English translation) the subject 
of the verbs crieth out and foameth, to 
the child. A similar change of subject 
is found in 17 : 2 ; 19:4. Bruising him. 
I agree with Alford, that this is to be 
taken in a literal sense, of the efforts 
made by the demon to injure, if not de- 
stroy the child. The verb has the sense 
of wearing him out, which Webster and 
Wilkinson refer to the effect of the whole 



132 



LUKE. 



[A. D. 32. 



40 And I besought thy disci- 
ples to cast him out; and they 
could not. 

41 And Jesus answering said, 
O faithless and perverse genera- 
tion, how long shall I be with 
you, and suffer you ? Bring thy 
son hither. 

42 And as he was yet a coming, 
the devil threw him down, and 



paroxysm. But see Mark 9 : 20. Dr. 
Thomson says, that in Sidon there are 
cases of epileptic fits, which, in external 
manifestations, closely resemble the one 
here mentioned, and that these fits seized 
a young man in his own house repeat- 
edly. Hardly ; literally, with labor, trou- 
ble. The word expresses the reluctance 
of the spirit to leave the child. 

41, 42. With you. In the original, 
the preposition is expressive of the clos- 
est proximity, as in John 1:1. Christ 
shows by this, his intimate condescension 
and nearness to all who apply to him 
for relief. When the father was yield- 
ing to discouragement, at the ill success 
of the disciples, in their attempts to eject 
the demon, the Saviour was approaching 
in the distance, and was soon near at 
hand, and ready to grant succor to the 
afflicted demoniac. Deliveredhim again, 
&c. " This implies the idea of restora- 
tion to his family, from his former alien- 
ated and lost state." Webster and Wil- 
kinson. 

43-45. Jesus again foretells his 

OWN DEATH AND RESURRECTION. Galilee. 

See Ns. on Matt. 17 : 22, 23 ; Mark 9 : 
30-32. Luke apparently connects this 
conversation with the incident just de- 
tailed. But it will be seen, on close re- 
examination, that the expression of time 
is quite indefinite, the conversation tak- 
ing place while his disciples were thrown 
into a state of wonder, at the sayings 
and doings of their Lord. Mark is more 
definite, and represents the incident 
as taking place while they were on 
their way from Cesarea Philippi to Ca- 
pernaum. See N. on Matt. 17 : 22. 

43. Were amazed. See N. on Matt. 
19 : 25. Bengel says that this word is 



tare him. And Jesus rebuked 
the unclean spirit, and healed the 
child, and delivered him again to 
his father. 

43. And they were all amazed 
at the mighty power of God. 
But while they wondered every 
one at all things which Je- 
sus did, he said unto his dis- 
ciples, 



employed here of the state of their mind, 
and wondered, in the next clause, of what 
was expressed in their conversation. 
Mighty power of God {majesty, great- 
ness. Webster and Wilkinson), as dis- 
played in the cure of the demoniac. 
While they wondered every one ; literally, 
but while all were wondering. This is 
spoken of the multitude, as the disciples 
are particularly referred to, in the next 
clause. He said unto his disciples, as 
they were passing along the way from 
Cesarea Philippi to Capernaum. AVe 
are under no necessity of supposing 
that the people, referred to in the pre- 
ceding clause, as being amazed at the 
mighty power of God, were with Jesus 
at this time. It is descriptive of the sen- 
timent which pervaded the whole com- 
munity, in view of the mighty works of 
Jesus. The contrast, however, between 
the wonder which his public ministry 
had excited, and the prediction which 
he uttered of his own speedy death, is 
very pointed and impressive. The dis- 
ciples may have been unduly elated at 
the public manifestation of wonder at 
his power, and have thought that the 
time was near at hand, for. his openly 
proclaiming his Messiahship. The words 
rendered in v. 27, may have been so in- 
terpreted by them, as to warrant the ex- 
pectation, that some more glorious mani- 
festation was near at hand. Peter, and 
James, and John, although debarred 
from sharing at present with their fel- 
low-disciples the wondrous glory with 
which they had so recently seen their 
Master invested, were filled with the 
most joyful anticipations, that soon he 
would resume this glorious appearance, 
never again to lay it aside. In this 



A. D. 32.] 



CHAPTER IX. 



133 



44 e Let these sayings sink 
down into your ears : for the Son 
of man shall be delivered into 
the hands of men. 

45 -''But they understood not 
this saying, and it was hid from 
eMat.l7:22. /Ma.9:32; ch.2:50; & 18:34. 

state of excitement, they had so for- 
gotten his first declaration of his suffer- 
ings and death, that he deemed it ne- 
cessary again to foretell this event, 
which he does in the most impressive 
manner, bidding them to let it sink down 
in their ears, that is, to give it a perma- 
nent lodgment in their minds. 

44. These sayings. As our Lord had 
only once before this, referred in such 
plain terms to his death and resurrec- 
tion, some, with Meyer, would refer 
these words or sayings to the foregoing 
miracles and discourses. But Alford 
well remarks that this would give no 
sense, for the disciples were thinking 
exclusively of those already. Others re- 
fer it to what he was about to say, mak- 
ing the expression equivalent to "this 
saying " in v. 45. But while it is true, 
that our Lord had only once before 
openly mentioned his sufferings and 
death, yet I cannot but think that there 
is a general reference here to what he 
then said, and what he was now about 
to say, or might say hereafter on this 
same subject. Such is Alford's view : 
"These intimations, which I make to 
you from time to time respecting my 
sufferings and death." Into your ears. 
They could only hear and remember 
them. The time had not yet come for 
the understanding of their full import. 
Shall be delivered. Our Lord's resur- 
rection is here omitted, but is expressly 
stated in the conversation, as related by 
Matthew and Mark. Into the hands of 
men. See N. on Matt. 17 : 22. 

45. They understood not this saying. 
While they did not presume to doubt 
the truth here so solemnly affirmed by 
our Lord, they probably sought for it 
some mystic significancy, which would 
harmonize with the notion of a reign- 
ing, victorious Messiah, adopted by the 
whole Jewish nation, and of which their 



them, that they perceived it not : 
and they feared to ask him of that 
saying. 

46 ^ 9 Then there arose a rea- 
soning among them, which of 
them should be greatest. 
g Mat. 18 : 1 ; Ma. 9 : 34. 



minds, with all the instruction they had 
received from their Master in reference 
thereto, had not been fully dispossessed. 
This explains what is meant, in the next 
clause, by the words, it was hid from 
them, no reference being had, as Alford 
erroneously supposes, to the divine 
plan or purpose, that they should not 
understand the full significancy of these 
words. That is equivalent to so that, 
or insomuch that (as Webster and Wil- 
kinson translate), and not, as Alford as- 
serts, on his theory that this Greek par- 
ticle must always have a telic sense, in 
order that they might not, &c. If it was 
the divine intention that they should 
not understand his words, why did he 
speak to them at all on this subject ? 
Is it not rather to be inferred, that he 
taught them this truth henceforward, 
on different occasions, to gradually dis- 
abuse their minds of the erroneous 
views which they entertained respect- 
ing his mission, and accustom them to 
the true and scriptural idea of a suffer- 
ing, dying, and finally victorious Mes- 
siah? They were slow to understand 
and admit this unwelcome truth, so far 
as it referred to the sufferings of their 
beloved Master; but this is quite differ- 
ent from referring their want of a full 
comprehension of it, to the purpose of 
God, that they should hear but not un- 
derstand. And they feared, &c. See 
N. on Matt. 11 : 23 (end). 

46-50. Ambitious contention of the 

DISCIPLES, AND THE EXHORTATION OF Je- 

sus to brotherly love. Capernaum. 
See Ns. on Matt. 18 : 1-35; Mark 9 : 
33-50. Luke's account is least full of 
the three, but contains one or two im- 
portant circumstances, which throw 
light upon the narrations of the other 
evangelists. 

46. This verse is necessary to the 
right understanding of Mark, where 



134 



LUKE. 



[A. D. 32. 



47 And Jesus, perceiving the 
thought of their heart, took a 
child, and set him by him, 

48 And said unto them, h Who- 
soever shall receive this child in 
my name receiveth me ; and who- 
soever shall receive me, receiveth 
him that sent me : ' for he that is 
least among you all, the same 
shall be great. 

h Mat. 10 : 40 ; & 18 : 5 ; Ma. 9 : 37 ; John 12 : 
44 ; & 13 : 20. i Mat. 23 : 11, 12. 



Jesus is said to have inquired about 
what they Avere disputing by the way. 
In view of the context, and of the cor- 
responding passage in Matthew and 
Mark, the word reasoning, must be 
taken here in the sense of a sharp dis- 
cussion, a dispute. The word is that 
from which the verb rendered disputed 
in Mark 9 : 34, is derived, and thus the 
two accounts almost verbally harmon- 
ize. 

47. Thought of their heart. The 
same word as the one in v. 46, rendered 
reasoning, in our common version. The 
subject was not one merely of a wordy 
discussion, carried on through love of 
dispute, but which was pondered upon 
by each one in his own mind. It had 
been the subject of thought, long be- 
fore it was broached in common con- 
versation. This shows how tenacious 
were their views of the temporal nature 
of the Messiah's kingdom. One of their 
number was to be the prime minister, 
and honored counsellor of the Messianic 
court. Who was it to be ? In the spirit 
of self-love, not yet fully eradicated 
from their heart, they prefer their re- 
spective claims, or those of their par- 
ticular friends, for this high honor, and 
wax so warm, that the discussion be- 
comes well nigh an angry dispute. It 
was this which sealed up their mouth in 
shame, when Jesus afterward (Mark 9 : 
33) asked them about the subject of 
their dispute. Took a child; literally, 
having laid hold of a child. This com- 
ports with Mark, who says that this in- 
cident occurred in the house. The dis- 
cussion had taken place, as they were 



49 k And John answered and 
said, Master, we saw one casting 
out devils in thy name ; and we 
forbade him, because he folio weth 
not with us. 

50 And Jesus said unto him, 
Forbid him not : for l he that is 
not against us is for us. 

51 And it came to pass, when 
the time was come that m he should 

k Ma. 9 : 38 ; see Nu. 11 : 28. I See Mat. 12 : 
30; ch. 11:23. m Ma. 1G:19; Ac.l :2. 

passing along the way. Our Lord was 
doubtless a little in advance, for the 
sake of uninterrupted reflection and 
meditation; or one or two of his disci- 
ples might have walked in his immedi- 
ate company, while the body of them 
were behind. By him, i. e. by the side 
of Jesus. 

48-50. In my name. The force of 
the original preposition makes the name 
of Jesus, the ground or basis of the 
act. The words may be paraphrased : 
resting upon my name (i. e. the profes- 
sion of my name), as the principle of 
action; or more briefly, acting from 
Christian principle. To this the remark 
of John which follows (v. 49), has refer- 
ence, his conscience being probably dis- 
turbed by the reflection, that he had 
acted somewhat hastily, in forbidding 
this man to act in the name of Jesus. 
Assuming that the Messiah's kingdom 
was to be essentially like human gov- 
ernments, and that they were to form 
the regal court, they naturally thought, 
that they were to be the sole medium 
of the Messianic blessings to the people 
at large, and that no one had a right to 
usurp their prerogatives. See N. on 
Mark 9 : 38. Is for us. Mark : is on 
our side, i. e. is our friend and co- 
worker. 

51-56. Jesus takes his final de- 
parture from Galilee. Incidents in 
Samaria. We now enter upon a por- 
tion of our Lord's history, which is al- 
most entirely peculiar to Luke, and 
which took place during his last jour- 
ney to Jerusalem. Greswell inserts, be- 
tween vs. 50 and 58, our Lord's visit to 



A. D. 32.] 



CHAPTER IX. 



135 



be received up, he steadfastly set ' his face : and they \rent, and en- 
his face to go to Jerusalem, j tered into a village of the Samari- 

b'2 And sent messengers before j tans, to make ready for him. 



Jerusalem, at the Feast of Tabernacles 
(John 7:2; 11 : 54). On this theory, 
he sets out as related in v. 51, from 
Ephraim (John 11 : 54). But it is bet- 
ter to refer this journey to that spoken 
of by Matthew, 19:1; 'Mark 10 : 1. It 
-was not a direct or continuous one to 
Jerusalem, but very circuitous, and em- 
braced the interval of time, from the 
Feast of Tabernacles in October (to 
which he went up privately, John 7 : 
10), to just before the next passover, at 
which time he made his triumphal entry 
into Jerusalem. 

51. Wlien the time was co?ne ; literal- 
ly, when the days were being fulfilled, 
i. e. when the time was drawing near. 
Oar English translation gives the idea, 
that the time of his ascension had fully 
come, whereas it wanted nearly or quite 
six months to the time of his crucifix- 
ion. The last stage of his earthly min- 
istry was now about to be entered upon, 
and the theatre of action was to be 
shifted from Galilee to Judea and Perea. 
That he should be received up; literally, 
of his taking up (into heaven), the con- 
struction depending upon the word 
time (literally, days). This peculiarity 
of the original is not without its mean- 
ing. It is not his being taken up, as 
though by a power not his own, but it 
has a reflex sense, his taking (himself) 
vp, i. e. his ascension by his own divine 
power. Some erroneously refer this to 
his elevation on the cross, and others, 
to his removal by death. But it was 
not this upon which his eye was direct- 
ed, when he steadfastly set his face to 
go to Jerusalem, but upon the joy that 
Was set before him (Heb. 12 : 2), and 
which awaited his ascension to the Me- 
diatorial throne in heaven. Suffering 
and death lay in his pathway to this 
glorious consummation, but not as the 
ultimate object, but only as a means to 
the end. In the expression, his being 
taken up, "we may include our Lord's 
previous sufferings and death. So Ga- 
lach : " In this expression, death, resur- 



rection, and ascension are included all 
in one." He steadfastly set his face to 
go, i. e. it was his firm purpose to go ; 
the figure being taken from one who, 
in the eager pursuit of an object, fixes 
his gaze intently upon it. Compare 
Isa. 50 : 7. It is implied here, that our 
Lord knew his passion to be near at 
hand, and that, with a holy determina- 
tion, he faltered not from his purpose 
to go to Jerusalem, and there suffer 
whatever his enemies were pleased to 
inflict. "Christ goes forward to this 
exodus, not so much externally by the 
shortest road, as internally, firmly re- 
solved to meet it." Stier. Bengel refers 
to this, as the fruit of the scene on the 
Mount of Transfiguration. 

52. Sent ?nessengers, &c. The large 
number of persons forming our Lord's 
retinue, rendered it necessary to make 
some provision beforehand for his lodg- 
ment in the towns and villages, through 
which they were to pass. Bengel con- 
jectures that it was not our Lord's habit, 
to find or seek for entertainment in the 
public inns. It has been supposed, but on 
no other ground than mere conjecture, 
that these messengers were James and 
John. Before h is face, i. e. in advance of 
his journey. They went, as they had been 
directed. Samaritans. See N. on Mark 
10 : 5. To make ready for him, shows 
the purpose of their being sent on in 
advance. The original marks the in- 
tention, leaving the effect to be deter- 
mined elsewhere in the narration. Our 
English infinitive is less definite. Al- 
ford thinks that there is a solemnity 
about the sentence, "which implies some- 
thing more than the provision for food 
and lodging, namely, the announcement 
of his coming as Messiah, which he did 
not conceal in Samaria, as in Judea and 
Galilee. See John 4 : 26. But this is 
forced, and does not comport with v. 
56, where their going to another village 
seems evidently to imply, that the rites 
of hospitality had been refused them in 
I the one to which they first came. See 



136 



LUKE. 



[A. D. 32. 



53 And ft they did not receive 
him, because his face was as 
though he would go to Jerusalem. 

54 And when his disciples 
James and John saw this, they 
said, Lord, wilt thou that we 

n John 4 : 4, 9. 



also Phil. v. 22, where the noun signi- 
fying hospitality, or a lodging, is found 
with this verb. 

53. They (i. e. the Samaritans) did 
not receive him, i. e., would furnish no 
lodging or food for him and his com- 
pany. The reason is given in the next 
clause, which is literally, because his face 
was (that of one) going to Jerusalem, i. e. 
because he was on his way to Jerusalem, 
or his journey was in that direction. 
On occasion of the public feasts at Je- 
rusalem, the ill feeling of the Samari- 
tans towards any one who was a Jew, 
and on his way thither, was more rank 
and active, because it was with them a 
cardinal point, that Samaria was the 
place of divine worship. See Joseph. 
Antiq. xx. 6 § 1. 

54. It has been a matter of wonder 
with some, that a person of so mild and 
sweet a disposition as John, could have 
made such a proposition as the one re- 
corded here. But they mistake the tem- 
perament of John, as well as overlook 
the peculiar circumstances of the rejec- 
tion of Jesus by these Samaritans. Not 
to insist on the ardent and impetuous 
disposition of these brethren, and their 
unbending resolution and energy of 
character, implied in the surname Boan- 
erges, sons of thunder, no one can read 
the epistles of John, without having the 
conviction forced upon him, that their 
author was a prompt, decided, out- 
spoken man, who would sacrifice him- 
self and others, rather than that his 
Master should receive insult or harm. 
"It is quite likely, that they saw some 
insult of manner, or natural refusal to 
allow the Lord to enter their village." 
Alford. However this may have been, 
their fiery zeal was aroused at the in- 
hospitality of the inhabitants of this 
village, to one for whom they felt so 



command fire to come down from 
heaven, and consume them, even 
as ° Elias did ? 

55 But he turned, and rebuked 
them, and said, Ye know not what 
manner of spirit ye are of. 

o 2 Ki. 1 : 10, 12. 



much love and veneration. Wilt thou, &c. 
This question is what grammarians call 
one of deliberation, that is, it suggests, 
as worthy of consideration and adoption, 
the thing proposed. There is, therefore, 
an implied request, that Jesus would 
commission them to be ministers of 
vengeance on these offenders. Olshau- 
sen thinks that they noticed a shade of 
displeasure in the look of Jesus, as they 
uttered these words, and, therefore, jus- 
tified their proposition, by an example 
from the Old Testament '(1 Kings 18 : 
38). I would rather take the example 
cited, as the moving, or at least suggest- 
ive cause of their question. They were 
highly exasperated at the churlishness 
of these Samaritans. The thought oc- 
curred to them that, if the affront put 
upon Elijah by involuntary agents, who 
acted in obedience to their king, was 
visited by so speedy and terrific a pun- 
ishment, how much more worthy of 
such a doom were these men who, of 
their own accord, had rejected One, to 
whom, on the Mount of Transfiguration, 
they had seen Elijah himself do hom- 
age. The example was not an after- 
thought, but one unquestionably in their 
mind, before they made the request. 
The words fire from heaven, refer to 
lightning, which comes from the clouds 
in the atmospheric heavens. See N. on 
Matt. 6 : 9. See also 2 Kings 1 : 12; 
Job. 1 : 16. Even as; more literally, 
as also. 

55. He turned. The act presupposes 
him to have been a little in advance of 
his disciples. Ye know not, &c. How 
astounded must they have been at such 
an unexpected rebuke. They thought 
themselves, at least, to have been in 
the direct line of duty, and, probably, 
as doing something quite meritorious 
in the expression of their zeal for the 



A. D. 32.] 



CHAPTER IX. 



137 



56 For p the Son of man is 
not come to destroy men's lives, 
but to save them. And they 
went to another village. 

57 ' And it came to pass, that, 
as they went in the way, a certain 
man said unto him, Lord, I will 
follow thee whithersoever thou 
goest. 

p John 3 : 17 ; & 12 : 4T. q Mat. 8 : 19. 



honor of their Master. But, instead 
of receiving commendation, they are 
charged with absolute ignorance of the 
ruling disposition or temper of their 
minds. Ye know not what manner of 
spirit ye are of (i. e. ye possess). Your 
zeal is misguided, not being tempered 
with love and forbearance. You are 
very far from possessing the true spirit 
of my gospel. You need more self- 
knowledge, more humility, more contri- 
tion in view of your own sins, more 
sympathy in the lost condition of 
men. Such I conceive to be the spirit 
of our Lord's reply. Alford gives it 
one of two meanings, for both of which 
he finds justifying reasons, yet not so 
potent as to enable him to decide which 
to adopt. (1) You think you have the 
spirit which Elias formerly had, but in 
this you are mistaken ; (2) Know ye 
not what manner of spirit you belong 
to (the spirit meant being the Holy 
Ghost)? You belong to a different kind 
of spirit than to the fiery judicial spirit 
of Elijah — a spirit of love and forgive- 
ness. Both these senses, the latter of 
which is adopted by Stier, are good, 
but I prefer the more usual and natu- 
ral one first given. 

56. For the Son of man, &c. This 
explains and confirms the preceding 
sentiment. In imitating the example 
of Elijah, they thought themselves to 
be actuated by the spirit which pos- 
sessed Jesus. But he disabuses them 
of this mistake. His mission was not 
to destroy, but to save. He came into 
the world on an errand of mercy, and 
not of judgment. John 3 : 17 ; 5 : 45. 
How inappropriate then for his follow- 
ers to seek to destroy those whom it 



58 And Jesus said unto him, 
Foxes have holes, and birds of 
the air have nests ; but the Son 
of man hath Hot where to lay his 
head. 

59 r And he said unto another 
Follow me. But he said, Lord, 
suffer me first to go and bury my 
father. 

r Mat. 8 : 21. 

was the mission of their Master to save. 
No argument is to be drawn from this 
passage, condemnatory of the conduct 
of Elijah in calling fire from heaven. 
His office was that of a stern judge and 
reformer. He was the vicegerent of 
an avenging Deity, to execute judgment 
upon the worship of Baal, which had al- 
most wholly superseded that of Jehovah. 
This passage is confidently pronounced 
spurious by Olshausen; but Stier well re- 
marks, that if it be a gloss, it is assuredly 
one which flows very naturally from the 
spirit of Christ, and is as perfectly in its 
place, as if the Lord had really spoken it 
on this occasion. Most of the best com- 
mentators are united in pronouncing it 
genuine. And they went, &c. This ac- 
cords with the direction given to his apos- 
tles and disciples (Matt. 10 : 14, 23.) 

57-62. The incidents here related, are 
much out of their natural order and con- 
nection. They evidently belong to the 
time, when he was about to cross the 
Lake of Galilee, and find their parallel 
account in Matt. 8 : 19-22, on which 
see Notes. Luke's narrative is the more 
copious, vs. 61, 62 being peculiar to 
him. These previous incidents in the 
history of Jesus, were doubtless sug- 
gested to Luke, by the rejection of Jesus 
by the Samaritans. 

57. As they went in the way to the 
ship, in which they were about to cross 
the lake (8 : 22). A certain man. In 
Matthew, a scribe. 

59. He said unto another. Here we 
have the command. In Matthew we 
have simply the answer of the man, 
which implied however the previous di- 
rection of our Lord. Suffer me first, 
&c. u Perhaps the disciple desired to 



138 



LUKE. 



[A. D. 32. 



60 Jesus said unto him, Let 
the dead bury their dead ; but go 
thou and preach the kingdom of 
God. 

61 And another also said, 
Lord, s l will follow thee; but 

s See 1 Ki. 19 : 20. 



postpone compliance with our Lord's 
command, until after the death of his 
probably sick or aged father." Web- 
ster and Wilkinson. 

60. But go thou, &c. This corre- 
sponds to follow me, in Matthew, and 
does not signify that the disciple should 
go forth, on an immediate preaching 
tour, but that he should attach himself 
to Jesus, and thus prepare himself for 
the future ministry of the word. But 
yet, in a sense, they were all to be en- 
gaged, from that time onward, in the 
work of preaching Christ, as they might 
have opportunity. They were not, 
however, to separate themselves from 
the company of Jesus, unless directed 
by him thus to do. 

61. Another said, &c. As far as the 
words are concerned, we have no means 
of knowing, whether this was a volun- 
tary offer to follow Christ, or a compli- 
ance with his command to do this. A 
comparison of Matt. 8: 21, with Luke 
9 : 59, would make the latter the more 
probable supposition. To bid farewell 
to them, &c. Some translate : to ar- 
range or set in order the things, &c. 
But the verb literally signifies, to set off 
or apart, to set one^s self apart, to take 
leave of or bid adieu, and never, to my 
knowledge, has the signification above 
been given it. The common translation 
also gives the better sense. Our Lord 
would not have him even bid farewell 
to those at home, thus making his de- 
mand upon his immediate service, equal- 
ly stern and decisive with that given in 
v. 60. 

62. No man, &c. This is a proverb- 
ial expression, to indicate the necessity 
of a hearty and intent devotion to the 
business, in which one may be engaged. 
The construction of the plough in those 
times, was such, that it was necessary 
for the ploughman to grasp firmly and 



let me first go bid them fare- 
well, which are at home at my 
house. 

62 And Jesus said unto him, 
No man, having put his hand to 
the plough, and looking back, is 
fit for the kingdom of God. 



unremittingly the handle, and that no 
spot of ground might be passed over 
unturned, to lean forward, and fix his 
eyes intently upon his work. If he 
should be gazing elsewhere, or looking 
behind him, his work would be imper- 
fect. A passage in Hesiod, one of the 
most ancient of the Greek poets, strik- 
ingly illustrates this. Of the plough- 
man, he says : 

Let him attend his charge, and careful trace 
The right-lined furrow ; gaze no more about, 
But have his mind intently on his work. 

Thus our Saviour employed this 
imagery, to teach that his followers 
must engage in his service with their 
whole heart, and not be looking back 
upon the world, with interest in its pur- 
suits, and regret at having left them. 
The sentiment is, that no one who pro- 
fesses to follow Christ, and withdraws 
from his active service, is fit for the 
kingdom of heaven ; or more briefly : 
they will be disappointed, who hope to 
obtain salvation, without a full surren- 
der of this world. Is fit ; literally, well 
placed, in a good position. He has not 
that habit of entire self-consecration, 
which renders him suitable for God's 
service in the sanctuary above. Not 
having been faithful in the unrighteous 
mammon, true riches can never safely 
be intrusted to his keeping. 

CHAPTEE X. 

1-16. The Seventy instructed and 
sent out. Capernaum. As this mission 
of the Seventy took place, while our 
Lord was yet at Capernaum, it belongs 
properly before the journey up to Jeru- 
salem, referred to in vs. 51, 52 of the 
preceding chapter. The immediate oc- 
casion of sending forth so numerous a 
band seems to have been the desire, on 
the part of our Lord, that all the towns 
and cities of Galilee, from which he was 



A. D. 32.] 



CHAPTER X. 



139 



CHAPTER X. 

AFTER these things the Lord 
appointed other seventy also, 
and a sent them two and two be- 
fore his face in every city and 

a Mat. 10:1; Ma. 6:7. 



now taking his final departure, should 
be visited with the proffer of salvation. 
He excused the Twelve from this mis- 
sion, because he wished their constant 
attendance upon him, in this closing 
period of his ministry, when every thing 
was verging towards the last great 
events, his crucifixion, burial, resurrec- 
tion, and ascension to glory. He sent 
forth seventy disciples, with reference 
to this number being a multiple of the 
perfect number seven, thus symbolizing 
the full and complete offer of salvation, 
made at this time to the people, among 
whom he had mostly labored, and of 
whom he was now taking his final leave. 
Stier refers the number seventy, to the 
seventy Elders (Ex. 24:1. -1; Numb. 
11 : 10), standing alongside of the num- 
ber twelve, which corresponds to the 
number of tribes. In regard to the 
selection of so comparatively large a 
number, it may be referred to our 
Lord's desire, that every town and vil- 
lage might be visited, in season for his 
disciples to report to him the result of 
their labors, before the time of his pas- 
sion. See v. 17. The instructions 
given to them were of the same gene- 
ral tenor, with those previously given 
to the Twelve (Matt. 10 : 1-42"; Luke 
9 : 1-6). In several instances, they are 
conveved in the same words. Compare 
v. 2 with Matt. 9 : 37, 38 ; v. 3 with 
Matt. 10:16; v. 4 with Matt. 10:9; 
vs. 5, 6 with Matt. 10 : 12, 13 ; vs. 7, 8 
with Matt. 10: 11 ; v. 9 with Matt. 10: 
7, 8 ; vs. 10-12 with Matt. 10 : 14, 15. 
A comparison of these portions with 
the Notes on Matthew, will serve to 
explain all that is difficult. Stier very 
properly refers to a general feature, 
in which these instructions differ from 
those formerly given to the Twelve. 
" It is evident from the far-stretching 
prophetic instructions given to the apos- 
tles in Matthew x., that the language 



place, whether he himself would 
come. 

2 Therefore said he unto them, 
b The harvest truly is great, but 
the labourers are few : e pray ye 

& Mat. 9 : 37, 33; John 4 : 35. c 2 Th. 3 : 1. 



used there, refers to a permanent office 
for a future mission, (the present being 
only a small typical one,) yea, to a cer- 
tain continuation of the office through 
successors for all time, but that here 
every thing is limited to the present 
temporary mission of these Seventy." 

1. After these things refers to what 
precedes. It is a general form of tran- 
sition, and should not be pressed to a 
reference to what immediately precedes 
in the narrative, for the closing verses 
of the preceding chapter in Luke con- 
tain an incident, which occurred up- 
wards of a year, previous to the sending 
forth of the Seventy. Other seventy 
also ; more literally and correctly, oth- 
ers, seventy (in number). The word 
others, is employed in reference to the 
Twelve, sent out on the previous mis- 
sion. Some erroneously put it in con- 
tradistinction to the messengers spoken 
of in 9 : 51, for these persons were sent 
forth on their special errand, while our 
Lord was on his way to Jerusalem (see 
preliminary remarks at the commence- 
ment of the chapter), and consequently 
some time after the Seventy had de- 
parted on their mission. The object 
too of their respective missions was 
very dissimilar, the Seventy being sent 
forth to preach the gospel, and the two 
messengers, merely to make provision 
for the wants of the party travelling up 
to Jerusalem. Before his face does not 
here signify in advance of, but from his 
presence. Our Lord evidently did not 
personally visit these towns and villages, 
to which the Seventy were sent, for he 
almost immediately left Galilee. Would 
come, i. e. had a mind, or desired to 
come, if the duties which pressed upon 
him during his brief remaining sojourn 
on earth had permitted him. 

2. Therefore he said, &c. It was in 
view of this great and ungathered har- 
vest, that he appointed this band of la- 



140 



LUKE. 



[A. D. 32. 



therefore the Lord of the harvest, 
that he would send forth labour- 
ers into his harvest. 

3 Go your ways: d behold, I 
send you forth as lambs among 
wolves. 

4 e Carry neither purse, nor 

d Mat. 10 : 16. 
e Mat. 10 : 9, 10 ; Ma. 6 : 8; ch. 9 : 3. 



borers to go forth. A similar declara- 
tion was made, on the sending forth of 
the Twelve. See N. on Matt. 9 : 37, 38. 
Would send forth ; literally, would 
throw or cast forth, referring here to 
the urgent haste, which the necessities 
of the harvest demanded. This word 
loses none of its force, in its application 
to the spiritual harvest, which is now in 
readiness for laborers, in almost every 
portion of the world. 

3. Go your ways ; literally, depart, a 
word of dismissal, with the slight addi- 
tional notion of haste. Behold, I send 
you, &c. The opposition to our Lord 
was much more violent and inveterate, 
than when the Twelve had been com- 
missioned and sent forth; and the mis- 
sion of the Seventy was attended there- 
fore with greater danger. This is con- 
sequently referred to, in the opening 
words of their commission; whereas in 
the instructions of the Twelve (see 
Matt. 10:16), by being placed in the 
second grand division of the discourse, 
it seems to belong to more distant 
times. For this, as well as many other 
valuable hints, I take pleasure in ac- 
knowledging myself indebted to Alford. 
Among wolves. See N. on Matt. 10 : 16. 

4. It is worthy of remark, that in con- 
nection with the announcement of their 
dangerous mission, they are commanded 
to make no provision for their necessa- 
ry wants, but to cast themselves with 
confidence, upon the divine support 
and protection. Thomson (Land and 
Book, vol. i. p. 533) says, that in this 
direction to throw themselves upon the 
hospitality of those whom they visited, 
there was no departure from the simple 
manners of the country. " At this day 
the farmer sets out on excursions quite 
as extensive, without a para in his 



scrip, nor shoes; and f salute no 
man by the way. 

5 ^And into whatsoever house 
ye enter, first say, Peace be to 
this house. 

6 And if the son of peace be 
there, your peace shall rest upon 

/ 2 Ki. 4 : 29. g Mat. 10 : 12. 

purse ; and the modern Moslem prophet 
of Tarshiha, thus sends forth his apos- 
tles over this identical region. Neither 
do they encumber themselves with two 
coats, nor even take two pair of their 
coarse shoes, answering to the sandals 
of the ancients." In this fearless reli- 
ance upon divine support and protec- 
tion, they were to go forth, deterred by 
no danger, nor depressed by the appa- 
rent power of their enemies, as though 
the conflict would not result in the com- 
plete and final victory of truth. Salute 
no man, &c. This should not be inter- 
preted of a prohibition of the ordinary 
salams between travellers, but of those 
long-extended, and fulsome salutations, 
which in the excess of oriental polite- 
ness consumed much time. Their busi- 
ness required despatch, and they were 
to waste no time in those formal, tedious 
salutations, which Thomson (Land and 
Book, vol. i. p. 534) says, are now em- 
ployed by the Druses and other non- 
Christian sects, and consume much val- 
uable time. Dr. Jahn says, that the 
Arabians are so animated, on occasion 
of meeting their friends by the way, 
that they will repeat no less than ten 
times, the ceremony of grasping hands 
and kissing, and the interrogations re- 
specting each other's health. This will 
account for the strict charge given to 
Gehazi by Elisha, not to salute any man 
on his way to the Shunammite's child. 
2 Kings 4 : 29. 

6. If the son of peace, i. e. one so dis- 
posed to receive the truth, that he is 
worthy of the salutation of peace, with 
which you enter the house. Son of 
peace is one, whose inward peace re- 
sults from the favor of God. Opposed 
to this is children of wrath (Eph. 2 : 3), 
i. e. those upon whom the wrath of God 



A. D. 32.] 



CHAPTER X. 



141 



it : if not, it shall turn to you 
again. 

7 A And in the same house re- 
main, ' eating and drinking such 
things as they give : for * the la- 
bourer is worthy of his hire. Go 
not from house to house. 

8. And into whatsoever city ye 

h Mat. 10:11. » 1 Co. 10 : 27. 
k Mat. 10 : 10; 1 Co. 9 : 4, &c. ; 1 Ti. 5 : 18. 

abides, and who are appointed unto de- 
struction. Shall rest upon. Highly in- 
tensive in the original, the sense being 
one of permanent abiding rest. If not, 
it shall turn, &c. This shows that not 
the inmates of every family, are sup- 
posed to be ready to receive the gospel 
message. From those who rejected it, 
the blessing implied in the salutation, 
was to return again to those who pro- 
nounced it. Shall turn to you again. 
See N. on Matt. 10 : 13. 

7. Such things as they give ; literally, 
such as belongs to them, that which they 
have. The idea is that those who en- 
tertain them, are not to be pressed to 
provide a more expensive entertain- 
ment, than they can well afford. For 
the laborer, &c. This is the great prin- 
ciple, on which they are to freely par- 
take of the hospitalities of those, to 
whom they are sent to preach the gos- 
pel. They were laboring for the good 
of those to whom they ministered, and 
had a right to receive in return, the 
supply of their temporary wants. See 
Rom. 15: 27 ; 1 Cor. 9: 13, 14; 1 Tim. 
5:18. For hire in Luke, we have meat 
(i. e. food) in Matthew. There is no 
difference in sentiment, as meat is taken 
generically for every thing necessary to 
life. Go not from house, &c. This ex- 
plains Matt. 10 : 11, on which, see Note. 
Olshausen thinks, that our Lord intends 
to warn them against leaving the cot- 
tages of the poor, and seeking instead 
the dwellings of the rich. This is im- 
plied in the direction, which however 
is expressed in general terms. Thom- 
son (Land and Book, vol. i. p. 534) 
finds another reason in the conviviality 
and loss of time, which this acceptance 



enter, and they receive you, eat 
such things as are set before you : 

9 l And heal the sick that are 
therein, and say unto them, m The 
kingdom of God is come nigh 
unto you. 

10 But into whatsoever city ye 
enter, and they receive you not, 



l Ch. 9 : 2. 



m Mat. 3:2; &4:17; & 10 : 
7; v.ll. 



of entertainments and feasts would be- 
get, on which account the evangelists 
were to avoid these festive occasions, 
remembering that " they were sent, not 
to be honored and feasted, but to call 
men to repentance, prepare the way of 
the Lord, and proclaim that the king- 
dom of heaven was at hand." 

8. Receive you, i. e. welcome you 
with the proffer of hospitality. See N. 
on Matt. 10 : 14. 

9. Heal the sick. They are specially 
directed to perform this deed of mercy; 
but that their power to work miracles 
was enlarged beyond this, is evident 
from the report, which they made (v. 
17), that even the devils were subject 
unto them, through our Lord's name. 
Thus oftentimes, the measure of the 
divine blessing exceeds the promise. I 
cannot agree with Olshausen, in regard- 
ing these cures in the light of spiritual 
rewards for bodily services. While it 
was undoubtedly true, that the sick of 
such only, as had faith to apply in be- 
half of their friends, for the application 
of the healing gift, were cured, yet to 
make this display of mercy, a mere re- 
ward for the hospitalities received from 
a family, would deprive it of its highest 
glory and significancy. "We are to 
refer it, and the power also which they 
had over demons, to the same general 
purpose for which our Lord himself 
wrought miracles, as credentials of his 
divine mission, and as symbolical of the 
design of his advent, to destroy the 
works of the devil, to heal men of their 
spiritual infirmities, and restore them 
to the moral likeness of God. 

10. Into the streets. Reference is had 
here to the wide streets or avenues, 



142 



LUKE. 



[A. D. 32. 



go your ways out into the streets 
of the same, and say, 

11 n Even the very dust of 
your city, which cleaveth on us, 
we do wipe off against you : not- 
withstanding, he ye sure of this, 
that the kingdom of God is come 
nigh unto you. 

12 But I say unto you, that 
it shall he more tolerahle in that 
day for Sodom, than for that city. 

-13 p Woe unto thee, Chorazin ! 
woe unto thee, Bethsaida ! q for if 
the mighty works had been done 
in Tyre and Sidon, which have 

n Mat. 10: 14; ch. 9:5; Ac. 13: 51; &18: 
6. o Mat. 10 : 15 ; Ma. 6 : 11. p Mat. 11 : 
21. q Ez. 3 : 6. 

leading without the city. The disci- 
ples are therefore represented, as leav- 
ing the place, when they perform this 
symbolical act. And say. Proclaim 
in public hearing. 

11. Dust. See N. on Matt. 10 : 14. 
Notwithstanding be ye sure, &c. The 
repetition of this from v. 10, where it was 
an annunciation of mercy, is designed 
to be twofold in its application. It was 
intended to be a solemn averment, that 
the message of salvation had been truly 
brought and rehearsed to them, so that 
their rejection of it was without excuse. 
This merciful presentation was also to be 
an element in their condemnation ; "the 
savor to them of death unto death" (2 
Cor. 2 : 16). Be ye sure of this ; liter- 
ally, knoxo this, let it be forever a mat- 
ter of full assurance. 

12. See N. on Matt. 10 : 15. In that 
day. In Matthew, the day of judgment. 
For Sodom. Matthew adds Gomorrah. 
The two places are generally found 
named in connection. 

13. It has been a question, whether 
the woes here pronounced upon these 
guilty cities, are identical with those 
pronounced in Matt. 11 : 20, or spoken 
at a different time and occasion. Ols- 
hausen inclines to the belief, that they 
were originally spoken in the connec- 
tion in which Luke has here placed 



been done in you, they had a 
great while ago repented, sitting 
in sackcloth and ashes. 

14 But it shall be more tolera- 
ble for Tyre and Sidon at the 
judgment, than for you. 

15 r And thou, Capernaum, 
which art * exalted to heaven, 
' shall be thrust down to hell. 

16 u He that heareth you hear- 
eth me ; and * he that despiseth 
you despiseth me; y and he that 
despiseth me despiseth him that 
sent me. 



r Mat. 11:23. « See Ge. 11 : 4; De. 1 : 
28; Is. 14 : 13; Je. 51 : 53. t See Ez. 26 : 
20; &32: 18. u Mat. 10 : 40; Ma. 9 :37; 
John 13 : 20. x 1 Th. 4:8. y John 5 : 23. 



them, that is, at the close of our Sav- 
iour's labors in Galilee, although Mat- 
thew has not inserted them unfittingly 
into his context. It seems, however, 
more free from objections, to suppose 
them, like other weighty sayings of our 
Lord, to have been repeated at differ- 
ent times. The reference to Sodom in 
the preceding verse, we know to have 
been repeated almost verbatim from 
Matt. 10 : 15; and why may not these 
woes denounced upon Capernaum and 
its adjacent towns, have been spoken 
on two distinct occasions ? On the ver- 
bal interpretation of vs. 13-15, see Ns. 
on Matt. 11 : 21-23. 

16. This verse is a varied repetition 
of Matt. 10 : 40, on which see Note. 
The vital and indissoluble union, sub- 
sisting between Christ and his follow- 
ers, rendering every act of love or 
hatred exercised towards them, the 
same as done to him, is here asserted 
in the fullest and most explicit terms. 
The union also between Christ and the 
Father, affirmed in Matthew, is here re- 
iterated, as a ground of assurance in 
times of peril and persecution, and as 
giving dignity and authority to the mes- 
sage, which they were to convey to 
their fellow-men. He that heareth you, 
&c. The words, he that heareth me hear- 
eth him that sent me, are to be supplied 



A. D. 32.] 



CHAPTER X. 



143 



17 And r the seventy returned 
again with joy, saying, Lord, even 
the devils are subject unto us 
through thy name. 
v. 1. 

from the force of the antithesis with 
what follows. 

17. Luke here anticipates the return 
of the Seventy, which could not have 
taken place, until a considerable time 
after, probably just before the Dedica- 
tion, when Jesus was at Jerusalem. 
Luke undoubtedly continued the narra- 
tive, in order to finish what he had to 
say of this mission. This shows us how 
little we can depend upon him, for a 
chronological view of our Lord's minis- 
try. Returned. Some time had doubt- 
less been appointed for their return, al- 
though we can hardly suppose that they 
returned in a body, but at short inter- 
vals, one after another. With joy at 
the success of their mission, and the 
subjection of demons to their authority. 
This appears from the following clause : 
Even the devils, &c. Not only sicknesses 
and diseases were subject to us through 
thy name (see Acts 3 : 6; 4 : 10; 9 : 
34), but even the demons were cast out 
at our word. With what a simple, child- 
like joy was this report given of their 
labors. They had been conscious of a 
strength not their own. The power, as 
well as grace of the gospel, had been 
realized by them in this mission, and in 
view of their new and rich experience, 
they are filled with joy. Indeed, so ex- 
ultingly did they report this new power 
given to them over demons, that our 
Lord deemed it necessary to caution 
them against making this a principal 
source of joy (see v. 20). They were to 
rejoice rather that their names were 
written in heaven. As they had only 
been commanded to heal the sick, it is 
an evidence of the strength and activity 
of their faith, that they should have 
even made the attempt to cast out de- 
mons. The strong faith and active piety 
required for this act, is seen in Matt. 17 : 
21, where the apostles themselves had 
failed in its exercise. Thus often in the 
humble believer is seen a strength of 
faith and confidence in God, not found 



18 And he said unto them, °I 
beheld Satan as lightning fall 
from heaven. 

a John 2 : 31 ; & 1G : 11 ; Ee. 9 : 1 ; & 12 : 

S, 9. 

in those of higher attainments and of- 
ficial standing. Through thy name ; lit- 
erally, in thy name, i. e. clothed with 
thy authority. The preposition in the 
original implies, that they were in or 
surrounded by their Master's influence. 
18. These remarkable words are to be 
regarded, as a figurative representation 
of the downfall of the kingdom of Satan, 
as it passed before the prophetic eye 
of Jesus. It was not in this subjuga- 
tion of these demons to the Seventy, in 
which this Satanic fall consisted, al- 
though the report of his disciples sug- 
gested the utterance of this triumphal 
declaration. It was rather a prophetic 
sweep of spiritual vision, embracing 
the total downfall of the prince of dark- 
ness, as it would go on and be consum- 
mated in the future history of the 
church. The verb / beheld, is the im- 
perfect. / was seeing, embracing the 
past as well as the future, the whole aw- 
ful downfall of Satan from the loss of 
his first estate, to the consummation of 
his doom, at the judgment of the great 
day (Jude 6). The time of the verb is 
not to be restricted to the immediate 
past, but, as Alford remarks, belongs to 
the period before the foundation of the 
world, when the Lord had his abode in 
the bosom of the Father. In like man- 
ner Olshausen refers the verb to past 
time in general. With this Webster 
and Wilkinson accord : " It may be 
that the figure is taken from a reality, 
cognizable by our Lord in the spiritual 
world in time past (2 Pet. 2:4; Jude 
6), present, or future (Rev. 9:1; 12 : 
9)." The use of the word Satan, in this 
connection, shows clearly that evil spir- 
its are under a prince or leader, and 
that our Lord did not use the term by 
way of accommodation to Jewish super- 
stition. It was a veritable, personal ex- 
istence, and not a mere personification 
of evil. As lightning, i. e. swift, sud- 
den, and decisive, as a thunderbolt from 
the skies. The additional idea of splen- 



144 



LUKE. 



[A. D. 32. 



19 Behold, h I give unto you 
power to tread on serpents and 
scorpions, and over all the power 
of the enemy ; and nothing shall 
by any means hurt you. 

20 Notwithstanding, in this re- 

5 Ma. 16:18: Ae. 28 : 5. 



dor may also be involved in the com- 
parison. See Isa. 14 : 12, where we 
may translate, bright and morning star, 
how art thou fallen, &c. Webster and 
Wilkinson refer the expression to the 
sudden manifestation of divine power, 
as in 17 : 24. But the eye of our Lord 
rests upon Satan's complete and final 
overthrow, rather than upon the power 
which effected it, and the comparison 
has reference to this principal thought. 
The words from heaven, may refer to his 
original state of glory and bliss (see 
Isa. 14 : 12, where the previous glorious 
state of the king of Babylon is referred 
to), or the greatness of his fall from 
such a height of power and glory. The 
one interpretation almost of necessity 
involves the other. Some would reject 
every notice of a local nature, and re- 
fer it to a fall from eminence and pow- 
er. So Webster and Wilkinson explain 
it, " expressing the loss of pre-eminence 
and power." But is not this implied in 
the local idea of Satan's ejection and 
downfall from heaven? The expres- 
sion is evidently intended to embrace 
the whole catastrophe of the fall, ruin, 
and utter overthrow of the powers of 
darkness, represented here by Satan, 
their prince and leader. 

19. Our Lord now extends the prom- 
ise of miraculous power, at first limited 
to the healing of the sick (v. 9). Here 
they are to tread unharmed on serpents 
(generally put for all kinds of poisonous 
reptiles), and scorpions (see N. on 11 : 
12), the literal sense of which, as de- 
noting pretection from all dangers, even 
those most imminent and perilous, while 
it is not to be rejected, does not wholly 
meet the demand of the context, which is 
evidently concerning the " old serpent" 
which is Satan, and whose agencies of 
evil in the earth, may well be repre- 
sented under the imagery of loathsome 



joice not, that the spirits are sub- 
ject unto you ; but rather rejoice, 
because c your names are written 
in heaven. 



c Ex.82: 32; Ps. 69:28; Is. 4:3; Da.12: 
1; Phi. 4:3; He. 12:23; Ee. 13:8; & 20 : 
12; &21:27. 



and poisonous reptiles. That spiritual 
evil is mainly referred to, is evident 
from the following clause, over all the 
power of the enemy, which is both sup- 
plementary and explanatory of this, and 
makes it include every form of evil. 
In the great contest here referred to, 
the issue of which will be the downfall 
of Satan and all his confederates, the 
promise is that the disciples shall re- 
ceive no harm, but shall come off vic- 
torious from every foe. The agencies 
of physical evil are not to be excluded 
from the scope of the promise, since 
they, in a general sense, form a depart- 
ment of the kingdom of evil. Over all 
the power. This depends on power in 
the preceding clause, which must be 
repeated here in the sense of authority. 
The preposition rendered over, would 
have been better translated against, in 
a hostile and aggressive sense. The 
enemy. The adversary, Satan, referred 
to in v. 18, as is evident from the use 
of the article in the original. See 
8:12, compared with Matt. 12:19; 
Mark, 4 : 15. Nothing shall by any 
means, &c. The same idea is here ex- 
pressed negatively for the sake of em- 
phasis. The fall of Satan was evidence 
that the power they served was able to 
protect them from every hurtful influ- 
ence. By any means ; literally, in any 
respect. The form is intensive. 

20. Having inspired his disciples with 
courage for the conflict in which they 
were to be engaged, by promising them 
victory over every foe, our Lord now 
cautions them against making this the 
chief ground of joy. Their personal 
acceptance with God, was that in view 
of which they were directed to rejoice. 
There is no selfishness in such joy, as 
at first glance there may seem to be. 
Personal salvation through the atone- 
ment of Christ, and secured by repent- 



A. D. 32.] 



CHAPTER X. 



145 



21 1" d In that Lour Jesus re- 
joiced in spirit, and said, I thank 
thee, Father, Lord of heaven 
and earth, that thou hast hid 
these things from the wise and 
prudent, and hast revealed them 

d Mat 11 : 25. 



ance and faith in him, is always accom- 
panied with a longing desire that others 
may be brought to the Saviour. To 
rejoice, therefore, in one's own personal 
union with Christ, is to rejoice in every- 
thing pertaining to a profession of his 
name, the salvation of men, the prog- 
ress of truth, and the downfall of error. 
That joy must of necessity be ill-found- 
ed and defective, which arises solely 
from the success that attends our la- 
bors for Christ. The consciousness of 
a higher life within, interpenetrating 
and giving vitality to all our spiritual 
labors, and enabling us to say with the 
apostle, " to live is Christ," is that which 
should awaken in us the highest emo- 
tions of pleasure. Joy that results from 
any other source, becomes fitful and 
irregular in its exercise, rising high 
with every external indication of suc- 
cess, and depressed to an equal degree, 
when unsuccessful in the object of pur- 
suit. But spiritual joy which springs 
from an assurance of acceptance with 
Christ, will always be permanent, well- 
regulated, and productive of all the 
Christian graces. The reference here 
to demons (v. 17) by the word spirits, 
shows conclusively, that sicknesses and 
diseases (see ~N. on Matt. 4 : 24) are not 
referred to in v. 17, as some strangely 
imagine. With equal force may the 
word, in this connection, be arrayed 
against the preposterous notion, that 
the demons of the New Testament were 
the spirits of wicked dead men. Are 
written, &c. The imagery is founded 
on the idea, common to both the Old 
and New Testaments (see Exod. 32 : 32 ; 
Ps. 69:28; 87 : 6 ; Phil. 4:3; Heb. 12 : 
23), that heaven is a city, and that those 
who are entitled to its privileges of citi- 
zenship, have their names enrolled in 
a book or city-register. This is called 
in Rev. 3:5; 13:8; 20:12; 21:27, 
Vol. II.— 7 



unto babes : even so, Father ; 
for so it seemed good in thy 
sight. 

22 e All things are delivered to 
me of my Father : and f no man 

eMat.28:lS; John3:35; &5:27; &17:2. 
/ John 1: IS; &6: 44,46. 

the book of life, and the Lamb's book of 
life, from the fact, that the names of 
his followers are inscribed therein. In 
heaven, i. e. in the registry of heaven. 
The question may arise, as to the time 
when these names were thus inserted. 
Most unquestionably, when by faith in 
Christ, they were brought to realize 
their lost condition, and infinite need 
of Him, and thus through grace were 
restored to the privileges and immuni- 
ties of God's kingdom, which they had 
forfeited, through rebellion against his 
authority and rule. But we must not, 
by a too close adherence to the figure 
of a book, in which are written the 
names of such as are restored to the 
citizenship of heaven, lose sight of the 
great fact, elsewhere abundantly taught 
in God's word, that it was by the elect- 
ive grace of God manifested before the 
foundation of the world, that the names 
of these disciples were registered in 
heaven. This choice of them by the 
sovereign grace of God, to the bliss and 
glory of heaven, is that which our Lord 
holds up, as the source of all blessed- 
ness here and hereafter, and therefore 
as furnishing occasion for the liveliest 
joy. This is the great idea of the pas- 
sage, and thus viewed relieves the joy 
here spoken of, from every charge of 
selfishness or narrow-minded reference 
to one's own personal interests, which 
the enemies of truth have made against 
it. 

21, 22. These words of our Lord were 
so appropriately uttered here, as well 
as in Matt. 11 : 25-27 (on which see 
Notes), that I am persuaded, with Dodd- 
ridge, Bloomfield, Alford, and other 
sound and judicious commentators, that 
they were spoken on two distinct occa- 
sions, although in circumstances some- 
what similar. There is nothing, as we 
have before mentioned (see N. on vs. 



146 



LUKE. 



[A. D. 32. 



knoweth who the Son is, but the 
Father ; and who the Father is, 
but the Son, and he to whom the 
Son will reveal him. 

23 And he turned him unto 
his disciples, and said privately, 
9 Blessed are the eyes which see 
the things that ye see : 

24 For I tell you, h that many 

g Mat. 13 : 16. ^ 1 Pe. 1 : 10. 



13-15), to forbid the supposition, that 
weighty truths were sometimes repeat- 
ed by our Lord, in order to give them 
a permanent lodgment in the minds of 
his disciples. In view of their simple 
and confiding love, what more natural 
than this ejaculation of thanks to that 
sovereign grace of his Father, which, 
overlooking those who were of exalted 
station and influence, selected as the 
repositories of truth, men in lowly con- 
dition, and of limited acquirements in 
human learning and wisdom ? Webster 
and Wilkinson think, that the report 
of the Seventy adverted to the attach- 
ment of the lowly, and the opposition 
of the great. Rejoiced in spirit ; liter- 
ally, exulted, the word being expressive 
of the most intense joy. See N. on 
Matt. 5:12. See also Acts 2:26; 
1 Pet. 4:13; Rev. 19 : 7. In Matt. 
11 : 25, the corresponding word is an- 
swered, the form of expression being 
there adapted to the preceding context 
(see Note on that passage). Here the 
context is one of jubilant triumph, and 
the words are indicative of an increase 
of joy, in view of the abundant grace 
of God, in gathering around him this 
little band of disciples, as the messen- 
gers of his love, and endowing them 
with such power against the adver- 
sary. 

23,24. See Ns. on Matt. 13: 16, 17. 
The word kings, is here substituted for 
righteous men, in Matthew, probably to 
give emphasis to the sovereign grace 
of God, in revealing these great truths 
to those of lowly condition, and as Steir 
remarks, "to magnify the dignity of 
those to whom the revelation of the 
Son in the flesh is vouchsafed." 



prophets and kings have desired 
to see those things which ye see, 
and have not seen them ; and to 
hear those things which ye hear, 
and have not heard them. 

25 T And, behold, a certain 
lawyer stood up, and tempted him, 
saying, • Master, what shall I do 
to inherit eternal life ? 

i Mat. 19: 16; & 22 : 35. 

25-37. Parable of the Good Sa- 
maritan. Near Jerusalem. The ques- 
tion proposed by this lawyer, is not to 
be classed with those insidious and en- 
snaring questions, so often put to him 
by the Pharisees. The word tempt is 
to be taken, therefore, in the more gen- 
eral sense of testing our Lord's knowl- 
edge on a difficult point of casuistry. 
A similar example, but one not to be 
confounded with this (see 18 : 18), is 
found in Matt. 22 : 35, on which see 
Note. This incident took place just 
after our Lord had narrowly escaped 
being stoned by the infuriated Jews 
(see John 8 : 59), and its locality must 
therefore have been in Jerusalem, or 
its immediate vicinity. Dr. Robinson, 
in his Harmony of the Gospels, places 
it a short time before the return of the 
Seventy, and its scene in the vicinity 
of Jerusalem and Bethany. 

25. The question first proposed by 
the lawyer, must be regarded as the 
one of all others, in which the human 
family have the deepest interest. It is 
the same one which was proposed on 
another occasion, by a young ruler 
(Matt. 19 : 16, on which see Note). 
Our Lord's reply was so shaped, as to 
draw from him an answer similar to 
that which Jesus himself returned to 
the lawyer who, in the temple, asked 
him which was the great command- 
ment of the law. See N. on Matt. 22 : 
36-40. Rose up according to the an- 
cient method of speaking, when one is 
about to do something, or put forth 
some effort. It does not necessarily 
imply hostility. What shall I do ? Lit- 
erally, doing what, as the means or 
cause, The structure of the original 



A. D. 32.] 



CHAPTER X. 



147 



26 He said unto him, What is 
written in the law ? how readest 
thou? 

27 And he answering said, 
*Thou shalt love the Lord thy 
God with all thy heart, and with 
all thy soul, and with all thy 

k De. 6 : 5. 

makes the inheriting eternal life, the 
principal end or object to be gained. 

26, 27. In the law. As he was a law- 
yer, our Lord very naturally and prop- 
erly refers him to the law, which it was 
his office and profession to explain. 



How readest th( 



Webster and Wil- 



kinson think that reference is had to 
the Schema, read every morning and 
evening, in which this precept is con- 
tained. Tliou shalt love, &c. See N. 
on Matt. 22 : 37. Tfiy neighbor. See 
N. on Matt. 5 : 43. As thyself. In re- 
gard to the application of this com- 
mand, see N. on Matt. 19 : 19. " That 
the lawyer should at once lay his finger 
on the great commandment, which 
Christ himself quoted, as such (Matt. 
22 : 37-39), showed no little spiritual 
insight, and proved that he was supe- 
rior to the range of his countrymen : 
he quotes rightly Deut. 6 : 5, in connec- 
tion with Lev. 19 : 18, as containing 
the essence of the law." Trench. 

28. Tliou hast answered right, i. e. in 
accordance with the word of God. Tliis 
do. The lawyer had inquired, what he 
shoidd do to inherit eternal life. To 
this no other answer could be returned, 
than the one here given. If he kept 
these two commandments perfectly, 
without a single violation of their letter 
or spirit, he would do that which would 
entitle him to eternal life. Therefore 
our Lord replies : this do and thou shalt 
live, i. e. inherit eternal life. See v. 25. 

29. The lawyer with great quickness 
of apprehension, saw into what a posi- 
tion his own answer had put him, viz., 
of asking a question, to which, almost 
in the same breath, he had himself been 
forced to give the true answer. The 
conviction may have flashed upon him, 
at the same moment, that a law of such 
universal and binding import, he could 



strength, and with all thy mind ; 
and ' thy neighbor as thyself. 

28 And he said unto him, Thou 
hast answered right : this do, and 
m thou shalt live. 

29 But he, willing to "justify 

l Le. 19 : IS. m Le. 18 : 5: Ne. 9 : 29 ; Ez. 
20 : 11, 13, 21 ; Eo. 10 : 5. n Ch. 16 : 15. 



never keep, so that any thing which he 
might do, would ensure his salvation. 
He therefore seeks, by a diversion of 
the main question to a sort of side-issue, 
to parry the force of the great truth, 
which he so unwittingly brought down 
upon himself, that salvation by works 
was impossible to be attained. He 
also wished to justify himself from the 
appearance of having proposed a ques- 
tion so easy of solution, and he there- 
fore sought to draw our Lord into the 
discussion of a point, on which there 
was room for wide disagreement. The 
law says I must love my neighbor. And 
who is my neighbor? The word and, 
is not an unmeaning connective here, 
but unites this question with the main 
inquiry in v. 25, in the sense, who then 
is my neighbor? How am I to know 
whether I am obedient to the command, 
unless this question be first settled ? 
Our Lord does not reply to this, by lay- 
ing down a formal precept, or entering 
into a labored disquisition on the mean- 
ing of the word neighbor — a term of 
such general import, and yet so re- 
stricted in its application by the Jews — 
but he cites an example of disinterested 
love performed by a Samaritan, one who 
of all others would be excluded by the 
bigoted Jew from belonging to the 
class of persons implied in the word 
neighbor, and having held this example 
up to the admiration of the lawyer, 
draws from him, a second time, an an- 
swer to his own question, and one from 
which in the outset, he would have re- 
coiled, that a Samaritan might be and 
was his neighbor. It is doubtful 
whether there can be found on record, 
so remarkable an instance of self-confu- 
tation from a man's own lips, as is fur- 
nished in this interview of Jesus with 
the lawyer. 



148 



LUKE. 



[A. D. 32. 



himself, said unto Jesus, And who 
is my neighbor ? 

30 And Jesus answering said, 
A certain man went down from Je- 



30. A certain man. His condition 
in life is left undetermined, but that he 
was a Jew may be gathered from the 
fact, that he was on his way from Jeru- 
salem to Jericho, which could not have 
been said of a Samaritan, who was not 
permitted to go to Jerusalem, and there- 
fore could not be said to depart thence 
to another place. It might be assumed, 
also, that he was a Jew, having ac- 
knowledged claims upon the kindness 
and protection of the priest and Levite; 
for this brings out in more striking con- 
trast the hard-hearted selfishness of 
these persons, when compared with the 
great benevolence of the Samaritan, 
upon whom the robbed and wounded 
traveller had no claims of family, kin- 
dred, or country. Went down (literally, 
was going down) from Jerusalem as the 
metropolis, and because Jericho lay ge- 
ographically below it. See N. on Matt. 
20 : 17. Prom Jerusalem to Jericho. 
" This road passed through a wilderness 
(Jos. 16: 1), which was notorious for 
the robberies committed there." Al- 
ford. Coleman (p. 131) says that "this 
desert is composed of naked limestone 
hills, separated from each other by deep 
winding valleys and narrow gullies, cov- 
ered with gravel and rounded water- 
worn stones." Jerome says, that one 
part of the road was so infamous for 
murders, that it was called the Ked or 
Bloody Way; and that in his time a 
fort was there, garrisoned by Koman 
soldiers, to protect travelling. One of 
the most graphic descriptions of this 
dismal and dangerous road, is found in 
Thomson's Land and Book (vol. ii., p. 
440). " We passed out at St. Stephen's 
gate, wound our way down into the 
narrow vale of Jehoshaphat, over the 
south point of Olivet, by the miserable 
remains of the city of Mary, Martha, 
and Lazarus, and then prepared to de- 
scend, for you remember that we must 
go ' down to Jericho.' And, sure 
enough, down t down we did go, over 



rusalem to Jericho, and fell among 
thieves, which stripped him of his 
raiment, and wounded htm, and de- 
parted, leaving him half dead. 



slippery rocks, for more than a mile, 
when the path became less precipitous. 
Still, however, the road follows the dry 
channel of a brook for several miles 
farther, as if descending into the very 
bowels of the earth. How admirably 
calculated for robbers! After leaving 
the brook, which turns aside too far to 
the south, we ascended and descended 
naked hills for several miles, the pros- 
pect gradually becoming more and 
more gloomy. Not a house, nor even 
a tree, is to be seen ; and the only re- 
mains are those of a large Khan, said 
to have been the inn, to which the 
Good Samaritan brought the wounded 
Jew. Not far from here in a narrow 
defile, an English traveller was at- 
tacked, shot, and robbed, in 1820. As 
you approach the plain, the mountains 
wear a more doleful appearance, the 
ravines become more frightful, and the 
narrow passages less and less passable. 
At length the weary pilgrim reaches 
the plain, by a long, steep declivity, 
and doubtless expects to step immedi- 
ately into Jericho. But alas ! no city 
appears, and after a full hour's ride, he 
pitches his tent in a dry, sultry plain 
of sand, sparsely sprinkled with burnt- 
up grass." Fell among thieves, i. e. he 
fell in with thieves, or more literally, 
robbers. The words stripped (literally, 
having stripped) him of his raiment, in- 
clude the idea that he was despoiled of 
every thing which he had on or about 
his person. Wounded him; literally, 
having inflicted blows upon him. These 
blows were given him, doubtless, when 
he was first surrounded, either because 
he acted in self-defence, or in order to 
stun him, so that neither then nor af- 
terwards could he give any alarm, until 
they had got beyond the reach of pur- 
suit. No doubt in wanton cruelty also 
they inflicted additional blows, as they 
were about leaving him. Anddeparted. 
This in the original is the only verb, 
the acts previously referred to having 



A. D. 32.] 



CHAPTER X. 



149 



31 And by chance there came 
down a certain priest that way; 
and when he saw him, ° he passed 
by on the other side. 

32 And likewise a Levite, 
when he was at the place, came 

o Ps. 38 : 11. 



the participial form. Vivacity and em- 
phasis are thus imparted to the narra- 
tive. Half dead; literally, happening 
(to be) half dead, i. e. as it were half 
dead, or in a well-nigh dying state. 
The precarious condition in which he 
was left, shows their heartless cruelty 
and unconcern as to what became of him. 
31. By chance; literally, by a coin- 
cidence. Strictly speaking, nothing hap- 
pens by chance. The coincidence of 
things not of necessity joined together, 
is what is meant by the expression. 
There came down, &c. As Jericho was 
a city of the priests, persons of this 
order would often pass to and from Je- 
rusalem. Especially would they be 
obliged to visit Jerusalem, to perform 
their priestly functions in the order of 
their course. See N". on 1 : 5. The 
verb came down (literally, teas going 
doivn), shows that the priest was on his 
way to Jericho. If we may assume 
that he was returning from the fulfil- 
ment of his priestly course (see X. on 
1 : 5), it Avould render his conduct 
more glaringly offensive, since the law, 
whose functionary he was, enjoined 
the performance of acts of mercy. See 
Ex. 23: 4, 5; Deut. 22: 1-4; Isa. 
57 : 7. When he saw him. This ac- 
counts for the fact of the priest's pass- 
ing by on the opposite side of the way, 
for such is the meaning of passed by on 
the other side, in the original. The 
priest not only did not pause to render 
the sufferer any assistance, but as soon 
as he saw him, while yet at some dis- 
tance from him, sought to pass by as far 
a^ possible from him, in order to put 
himself beyond any appeal, which the 
wounded man might make to him 
for assistance. All these circumstan- 
ces are to be considered, as we look 
upon this exquisite piece of moral 
painting. 



and looked on him, and passed by 
on the other side. 

33 But a certain p Samaritan, 
as he journeyed, came where he 
was; aud when he saw him, he 
had compassion on him, 

p John 4 : 9. 



32. A Levite. In the New Testa- 
ment, this refers to the descendants of 
Gershon, Kohath, and Merari, the sons 
of Levi (see Numb. 3 : 17), whose duty 
it was to assist the priests, and keep 
guard around the temple. This Levite 
was probably returning also from the 
temple service to Jericho, when he fell 
in with this wounded man. Was at the 
place. A varied form of expression 
lor, came to the place. The following 
words, came and looked at him, are to 
be referred to his drawing near to the 
wounded man, and obtaining a clear 
view of his helpless condition. This 
makes his passing by on the opposite 
side of the way, more reprehensible 
even than the conduct of the priest. 
" The first exhibited selfishness instinct- 
ively ; the second, upon calculation." 
Webster and Wilkinson. 

33. But marks strongly the contrast 
between these two religious teachers 
of the Jews, and the despised Samari- 
tan. Doddridge remarks, that it is ad- 
mirably well judged, to represent the 
distress on the side of the Jew, and the 
mercy on that of the Samaritan. In 
like manner it may be remarked, that 
the force and appositeness of the para- 
ble is enhanced, by contrasting the 
conduct of the Samaritan with that of 
men of such public reputation as a 
priest and Levite. Journeying, or being 
on a journey. A heightening circum- 
stance, for whereas the priest and Le- 
vite were probably returning only to 
their home in Jericho, and had ample 
time and opportunity for a compassion- 
ate act, the Samaritan had left home 
on a journey, and could comparatively 
ill afford the expense or loss of time, 
to which his benevolence subjected him. 
He might have plead equally with them, 
the danger to be apprehended from 
robbers lurking in the vicinity. But 



150 



LUKE. 



[A. D. 32. 



34 And went to him, and bound 
up his wounds, pouring in oil and 
wine, and set him on his own 
beast, and brought him to an inn, 
and took care of him. 



he took no counsel of either his fears 
or prudence, but gave himself up to 
the promptings of his unselfish and 
benevolent nature. Had compassion 
on him. See N-. on Matt. 9 : 36. Had 
this Samaritan traveller acted on the 
principle laid down by the Jews, be 
would have passed by the wounded 
man, as one who had no claims what- 
ever upon his benevolence. But act- 
ing from a higher and nobler impulse, 
he hastened to the relief of the man, 
and thus compelled the lawyer to con- 
fess to Jesus, that his conduct on this 
occasion was such, as to entitle him to 
the relation of neighbor to the poor 
Jew. 

34. Went to him; literally, having 
gone to him, which throws the princi- 
pal emphasis on the words, bound up 
his wounds, which follow. It was not 
in his approach to the wounded man, 
but in his active benevolence, that the 
conduct of this Samaritan differed from 
that of the priest and Levite. Pouring 
in (or on) oil and wine. This was a com- 
mon remedial application for wounds; 
and the Samaritan seems, as a traveller, 
to have been provided with it in case 
of need. Does not this state of pre- 
paration indicate that active benevo- 
lence was his ruling characteristic? 
Bloomfield thinks that in this instance, 
the oil and wine were not used in mix- 
ture, but separately, the wine to cleanse 
the wounds, and the oil to allay the 
pain, and keep the wounded portions 
from becoming rigid and inflamed. All 
was done in a deliberative and orderly 
manner, indicating no other haste than 
what was required to put the wounded 
man in a condition to be removed to 
the inn. The lonely place, and its ex- 
posure to robbers, either those who had 
assaulted the wounded man, or others 
who might be prowling around, make 
this calm and self-possessed conduct of 
the Samaritan very striking. If the 



35 And on the morrow when 
he departed, he took out two pence, 
and gave them to the host, and 
said unto him, Take care of him : 
and whatsoever thou spendest 



wounded man was stripped to a state 
of entire nudity, the Samaritan must 
have taken a portion of his own gar- 
ments, to supply suitable bandages, for 
it is not at all likely that he came pro- 
vided with bandages for such a con- 
tingency. Set him on his own beast. 
He did not bind up and anoint the 
wounded man, and then think that his 
work of benevolence was done, but 
conveyed him away to an inn on his 
own beast. I would not press the 
literal force of words too far, but as 
Bengal remarks, the verb in itself im- 
plies labor and exertion. It was with 
great difficulty that he set him upon 
the beast, and all the way to the inn, 
over rough and steep declivities (see 
N. on v. 30), he was probably obliged 
to sustain and support him, to prevent 
his falling, through weakness, from the 
animal. All this should be considered, 
in estimating the character of the Good 
Samaritan. An inn. See N. on 2 : V. 
The word here refers to a public inn. 
See extract from Thomson's Land and 
Book in N. on v. 30. Took care of him. 
The residue of that day, and the whole 
of the following night, he attended to 
the wants of the wounded man, deny- 
ing himself the usual repose so neces- 
sary to a traveller. But the climax of 
his goodness was not yet reached. 
This was reserved for his parting adieu 
in the morning. 

35. When he departed; literally, hav- 
ing gone forth from the khan. He had 
not departed, as is evident from the fol- 
lowing words. It was with a delicate 
reference to the feelings of the wound- 
ed man, that the Samaritan waited, un- 
til he had gone forth from the house, 
before he paid the expense already in- 
curred, and pledged himself for what 
should accrue hereafter. He took out 
of his girdle. The verb implies rapid, 
hasty action, and is opposed to the 
slow, lingering motion of one who 



A. D. 32.] 



CHAPTER X. 



151 



more, when I come again, I will i thinkest thou, was neighbor unto 
repay thee. him that fell among the thieves ? 

36 Which now of these three, 

gives his money grudgingly. "Webster 
and Wilkinson well render it, having 
pulled out. Some take the word in the 
sense, having paid down, but this ad- 
heres less closely to the original, and 
furnishes no better sense. Two pence. 
For the value of this silver coin, which 
was the price of a day's labor, see X. 
on Matt. 20 : 2. To the host, i. e. the 
landlord or innkeeper. It is erroneous 
to suppose that this money was given 
to pay his own expenses, for these had 
doubtless been liquidated before he left 
the inn. It was intended to make pro- 
vision for the wants of the wounded 
man. It is quite unlikely that he had 
a large sum by him. He had taken 
only what was sufficient to defray the 
expenses of his journey. But in order 
that the host might have an earnest of 
his good intentions towards the sick man, 
he gives him, on his departure, a small 
sum with the promise, that on his re- 
turn, he would be responsible for his 
further necessary charges. Take care 
of him. This is the same verb employ- 
ed in v. 3-4, to designate the care taken 
of him by the Samaritan himself. He 
would have the innkeeper as assiduous 
in his attentions to the wounded man, 
as he had been himself. Spendest more, 
i. e. above the two denarii, which he 
had just given him. Come again; lit- 
erally, return hither again. See 19 : 15, 
where the verb has the same fulness 
of sense. / will repay thee, i. e. I will 
defray all the expenses attending this 
man's recovery. This was the finish- 
ing touch to one of the most charming 
pictures of benevolence, ever present- 
ed to the eye of man. When the 
greedy avarice of innkeepers, espe- 
cially in ancient times, and in oriental 
countries, is considered, the promise to 
pay all the expenses incurred by the 
man until his recovery, displays, as 
hardly any other circumstance could do, 
the benevolence of this Samaritan. 
Stier sums up his compassionate love 
in these striking words : " be was 
moved with pity as to the past, help 



37 And he said, He that shew- 

for the present, and considerate care 
for the future." 

36, 37. It is remarked here by 01s- 
hausen and Alford, that our Lord's in- 
quiry elicits this answer from the ques- 
tioner himself, but in an inverted form. 
The inquiry was, who is my neighbor ? 
The answer drawn by our Lord from 
the lawyer was virtually, the Samaritan 
is my neighbor, since, if this man's com- 
passionate service to the Jew was such 
as to entitle him, in the lawyer's esti- 
mation, to be regarded as the Jew's 
neighbor, then by a parity of reason- 
ing, the conduct of the lawyer to a 
Samaritan, should answer to the rela- 
tionship, which he had just acknowl- 
edged. In other words, the obligation 
and exercise of kindness was to be mu- 
tual. Hence our Lord closes with the 
brief but pertinent direction : Go and 
do thou likewise. Let the same law of 
love regulate all your acts. Show kind- 
ness to any of your fellow-creatures, be 
he Jew or Samaritan, who stands in 
need of it. It is noticeable that the 
lawyer did not reply in direct language, 
the Samaritan, but he that shoiced mercy 
on him, an answer less repugnant to 
his Jewish pride and prejudice, al- 
though in sense the same. In this peri- 
phrastic reply, he undesignedly repeat- 
ed the praiseworthy character of the 
Samaritan, in showing mercy to the 
suffering man. 

Olshausen, Alford, and others, trace 
in this compassionate conduct of the 
Samaritan, a figurative representation 
of that one great act of mercy, which 
Jesus came on earth to perform. While 
it is true that his atonement for sin 
underlies all acts of charity and mercy 
done by man, yet this method of alle- 
gorizing is very unsafe, and leads often 
to the wildest extravagances. The 
method of interpretation, which finds 
our Saviour in the Good Samaritan, 
will seek also to discover the hidden 
meaning of the traveller, the priest and 
the Levite, and the innkeeper, and 
even all the minor circumstances of the 



152 



LUKE. [A. D. 32. 



ed mercy on him. Then said 
Jesus unto him, Go, and do thou 

likewise. 

parable. Indeed, as "Webster and Wil- 
kinson remark (having Trench's expo- 
sition doubtless in their eye), " some 
have gone so far, as to regard the 
priest and Levite, emblematical of 
Abraham, Moses, or Aaron. In the 
good Samaritan, they trace our Lord 
himself; the wine and the oil are the 
blood and Spirit of Christ ; the inn, his 
church ; the host, his ministers ; the 
two pence are the two sacraments, or 
the Old and New Testaments." It 
would be very pertinent and proper to 
employ some of the persons and cir- 
cumstances of the parable by way of 
illustration, especially the love and 
kindness of the Good Samaritan, as set- 
ting forth that of Christ; but to inter- 
pret the parable as designed to typify 
the recovery of man from sin, with all 
its economical provisions and arrange- 
ments in the Old and New Testaments, 
is a perversion of the design of the par- 
able, and at best but solemn trifling. 
The simple purpose of the story, was to 
instruct the lawyer in that very thing 
of which he was ignorant, the obliga- 
tion and extent of the law of love, the 
exercise of which, blinded by Jewish 
prejudice, he had limited to his own 
nation. A great truth was taught, and 
duty enjoined, in the Go and do like- 
wise] and we need not seek to find in 
the parable, the doctrine of the atone- 
ment, or from fancied analogies, force 
it to convey a meaning not originally 
intended. But this, as has before been 
in sense remarked, does not forbid our 
employment of this parable, to illustrate 
the love of Christ towards rebellious 
and dying man. Stier well expresses 
it: "An attempt to interpret allegori- 
cally the individual details, as, for ex- 
ample, the difference between oil and 
wine, the beast, the inn, the host, the 
two pence, may easily degenerate, into 
trifling, but spiritual Christians of all 
times have not been able to resist see- 
ing in the whole parable, a picture of 
man lying in sin and misery, whom 
neither law nor Levitical institutions 



38 T Now it came to pass, as 
they went, that he entered into a 
certain village : and a certain wo- 

can help, and to whom the mercy of 
Christ comes, whom they [a short time 
previous, see John 8 : 48] angrily called 
a Samaritan." 

38-42. Jesus is entertained at the 
house of Martha and Mary. Bethany. 
Critics have not been wanting, who 
have maintained that the sisters here 
spoken of, were not the Martha and 
Mary of John, but women of Galilee, 
one of the villages of which being here 
referred to. Others admit the identity 
of the persons, but yet maintain, that 
the village here mentioned was one sit- 
uated in Galilee. But that these were 
the sisters of Lazarus, and that their 
home was in Bethany in Judea, there 
can be no question. Jesus had at- 
tended the feast of Dedication, which 
was celebrated eight days with many 
sacrifices (see N. on John 10 : 22). Dur- 
ing this time, what would be more 
likely, than that he should have his 
lodgings in Bethany, as he afterwards 
did in the week of his passion ? In 
John 8 : 59, it appears that Jesus had 
barely escaped being stoned, and that 
in consequence of the imminent peril 
in which he was placed, he left the 
temple, and probably the city. As he 
was on his way to Bethany (see N. on 
v. 25), he held the conversation with the 
lawyer, as narrated in vs. 25-3*7, after 
which he passed on to the house of 
Martha and Mary, as here referred to. 
This view may not remove every diffi- 
culty, which attends the assigning this 
incident its proper place in the gospel 
narrative. But it is so comparatively free 
from objections, that no expositor, who 
seeks to remove rather than find diffi- 
culties, can hesitate to adopt it as the 
true one. 

38. As they went forth from the city. 
See N. on John 8 : 59. Alford is dis- 
posed to take these words in their 
widest sense, of his last journey from 
Galilee, which ended in his triumphal 
entrance into Jerusalem. But the chain 
of events is here so well defined and 
unbroken, that we may safely refer it, 



A. D. 32.] 



CHAPTER X. 



153 



man named q Martha received him 
into her house. 

39 And she had a sister called 

q John 11 : 1 ; & 12 : 2, 3. 

as has been remarked, to his departure 
from the city, by the way of the Mount 
of Olives to Bethany. He entered ; lit- 
erally, he himself entered, on which Ben- 
gel remarks that Jesus did not often 
himself enter a village. This was doubt- 
less true of the latter days of his minis- 
try, when the increasing jealousy and 
hostility of his enemies, rendered it pru- 
dent for him to avoid the more public 
places. But in his circuits through Gal- 
ilee, we are expressly informed that he 
went through all the towns and villages 
preaching the gospel of the kingdom. 
See 13 : 22 ; Matt. 9 : 35 ; Mark : 56. 
A certain woman named Martha. 
Whether she was unmarried, or a wid- 
ow, or had a husband still living, is un- 
certain. She was undoubtedly the elder 
sister, and to her probably the house 
belonged ; at all events, she seems both 
here and in John 11 : 1-44, 12 : 2, to have 
been the most prominent person in the 
family. Received him. This is a com- 
mon expression, to denote a hospitable 
reception. See 19: 6; 9:53. Into Iter 
house. "Webster and Wilkinson think 
that she possessed the house, in right 
of her husband. That the whole fam- 
ily was one of some consideration, is 
evident from the fact, that many per- 
sons came even from Jerusalem, to con- 
dole with the sisters, after the death of 
their brother. See John 11 : 19. 

39. A sister. Probably her only sis- 
ter, as we read of no other one. Which 
also (as well as his disciples) sat at Je- 
sus^ feet, to hear his Avords, and learn 
more of the heavenly truths which were 
falling from his lips. Her position at 
the feet of Jesus, is not to be referred 
to that occupied by learners in presence 
of their teacher (see Acts 22 : 3), but to 
her confiding, loving spirit, which drew 
her beside the Master, in humble atti- 
tude, to listen to the words of grace 
which fell from his lips. The word also 
is taken here by some, as an additional 
grace, which Mary possessed over Mar- 
Vol. II.— 7* 



Mary, r which also y sat at Jesus' 
feet, and heard his word. 

40 But Martha was cumbered 

r 1 Co. 7 : 32, &c. s Luke S : 35 ; Ac. 22 : & 

tha. She not only gave her Lord an 
external welcome and preparation of 
hospitality, in common with her sister 
Martha, but the inward welcome and 
love of the heart. The word sat has 
in the original the force of having come 
and sat. The participial form shows 
the subordination of this act, to the 
hearing of Jesus' words, which takes 
the verbal form. It is of no avail to be 
in Jesus' presence, unless his words are 
listened to, with an obedient loving 
spirit. His word, i. e. his discourse on 
things pertaining to the kingdom, which 
he was now setting up in the hearts of 
men. We see from this, how unceasing 
were his labors of love, and how he 
improved every opportunity, by the 
way or in the house, to instruct men 
in the things pertaining to their salva- 
tion. 

40. Opposed to this quiet, childlike 
position of Mary at her Master's feet, 
are the bustling, overburdened, anxious 
movements of Martha, hurrying to and 
fro, to make such provisions for the en- 
tertainment of Jesus, as she thought 
befitting so great a personage. This 
was in a measure both right and suit- 
able. The best and most valuable of 
our possessions, are to be laid at His 
feet, who is our Lord and Redeemer. 
But we should never forget, that such 
an external offering, unless accompa- 
nied by the service and affection of the 
heart, is nothing but a shallow and 
empty parade. The beasts of the forest 
are already his, and the cattle upon a 
thousand hills. The world is his and 
the fulness thereof. The offering unto 
Him of thanksgiving, and the payment 
of vows of obedience, are what He re- 
quires. See Ps. 50 : 8-15. Here was 
Martha's mistake. She lost sight of 
the internal and spiritual, in her over- 
anxiety for that which was external 
and imposing to the eye. But (con- 
trasted with Mary) Martha was cum- 
bered (literally distracted, over-occupied* 



154 



LUKE. 



[A. D. 32. 



about much serving, and came to 
him, and said, Lord, dost thou not 
care that my sister hath left me 

about much serving, i. e. about the prep- 
aration for the table, and other duties 
of hospitality, which with the' orientals 
was a cardinal virtue, and which, on 
this occasion, Martha wished to be per- 
formed on a scale befitting the dignity 
of the guest she was entertaining. She 
was by no means wanting in true re- 
spect for Jesus. Indeed it was her 
over-estimate of the importance of 
showing him this external respect, that 
led her into the mistake, for which she 
was reproved by the Master. It seems 
to have been her natural turn or dispo- 
sition, to be active and watchful in do- 
mestic affairs, to have every thing done 
in proper time and order, and to fulfil 
all the duties which pertained to a 
good housewife (see N. on Matt. 26 : 7). 
All this was right and becoming, but, 
as we have remarked, ought not to have 
been suffered to interfere with the un- 
speakable privilege which she enjoyed, 
of communing with Jesus, and listening 
to his heavenly conversation. Much 
serving, i. e. the great preparations 
which she was making for the entertain- 
ment. Came to him; literally, having 
come to him. The original word implies 
a sudden approach, or coming upon 
one, and is well suited to express the 
impatience and petulance with which 
Martha hastened into the room where 
Jesus was sitting, to censure him for 
detaining her sister from the duties of 
the house. Some expositors attribute 
this ill-humor to the consciousness, that 
she was permitting herself to lose the 
spiritual entertainment which her sis- 
ter was enjoying, through her undue 
zeal for that which was comparatively 
of so little importance. Lord, " so she 
begins reverently, but soon becomes im- 
polite and afterwards actually rude, to 
her great guest." Stier. Dost thou not 
care ? More literally, is it no concern to 
you ? The words convey on their face, 
a, very impertinent and presumptuous 
rebuke, on the part of Martha. It was 
the result, however, of her extreme 
anxiety to honor Jesus with a worthy 



to serve alone ? bid her therefore 
that she help me. 

41 And Jesus answered and 

entertainment; and hence he replied to 
her in words of tenderness and love, 
gently admonishing her for her undue 
anxiety, and pointing her to the one 
thing needful above all others, which 
Mary was seeking to obtain, while sit- 
ting at his feet. In the overburdened, 
anxious, fretful Martha, is exposed to 
view a leaf of human character, written 
Avith many things, which the Marthas 
of all times and countries may read 
and ponder upon, much to their advan- 
tage, and the comfort of those around 
them. Hath left me alone, indicates 
that Mary had previously been aiding 
her sister in household affairs. It may 
be that passing through the room where 
Jesus sat, she caught a word or two of 
his conversation, and was so charmed 
and interested, that she sat down so en- 
wrapped and absorbed, as to forget all 
things else which demanded her atten- 
tion. Bid her therefore, &c. Martha 
Mould not herself call Mary away, 
but would have her rebuked by the 
Master himself, for her inattention to 
household affairs. Therefore, because 
she has left me alone. Help me ; lit- 
erally, lay hold along with me, like our 
phrase, lend a helping hand, take hold 
in good earnest. The word conforms 
well to Martha's energetic spirit and 
temper, now thoroughly aroused to ac- 
tion, in her desire to show honor to her 
guest, by the best entertainment it was 
in her power to furnish. There is also 
an impatient and covert rebuke of Je- 
sus, contained in these words : Bid her 
assist me in my pressing cares and la- 
bors, instead of talking to her about 
the things to which she is now listen- 
ing. " Are we doing injustice to dear 
Martha with this interpretation ? Her 
intention was good enough, but she 
was as confused and disturbed as we 
describe it, and all this in consequence 
of the unquiet of a soul, which has 
much to do only in connection with 
and about Him." Stier. 

41. Martha, Martha, The repetition 
is an emphatic call upon her attention. 



A. D. 32.] 



CHAPTER X. 



155 



said unto her, Martha, Martha, 
thou art careful and troubled 
about many things : 

42 But ' one thing is needful ; 



to the solemn and weighty truth he was 
about to utter. She was all excitement, 
but her name so tenderly and solemnly 
repeated, arrests and allays her angry 
feelings, and places her in a proper pos- 
ture, as one who is to be instructed of 
Jesus, instead of assuming to teach him 
what to say or do. Art careful and trou- 
bled. The former of these would be 
more literally translated, art anxious, 
the verb etymologically signifying, to 
be divided, or distracted with cares and 
anxieties ; the latter signifies troubled, 
and is based on the idea of a stiring up 
or disturbance, as in a bustle or crowd. 
The former relates therefore to inward 
anxiety; the latter, to outward bustle 
and confusion. Many things is here 
opposed to the one thing needful, and 
is a gentle intimation of the needless 
pains to which Martha had put herself 
to provide for his entertainment, whose 
meat it was to do the will of him who 
sent him, and to finish his work (John 
4: 34). Still I would not press this 
antithesis so far as to make our Lord's 
words a rebuke to Martha for getting 
up this entertainment. Jewish feasts 
were, so to speak, one of the institutions 
of the land; and had Martha violated 
this common custom, she would have 
been guilty of great disrespect to her 
Lord. But yet Jesus designs to teach 
her, that when the two things are 
brought into direct and open compari- 
son, the one idea, which engrossed the 
mind of Mary, constituted that which 
was alone needful, while her care and 
anxiety were about things of compara- 
tively trivial importance. A general truth 
is taught here, which serves as a great 
landmark of duty, but is not to be 
pressed to teach, that Martha did that 
which was displeasing to Jesus in pro- 
viding this entertainment. 

42. But one thing is needful, or more 
literally, there is need of one thing. 
"What trifling has been employed in re- 
ferring, with Michaelis and some other 



and Mary hath chosen that good 
part, which shall not be taken 
away from her. 

t Vs. 27 : 4. 



interpreters, these sublime words to one 
single, simple dish, which our Lord 
deemed sufficient for his wants. Even 
Stier, who attaches to these words their 
high significancy, says that they " stand 
between two sentences, the first of which 
stands with the many dishes, whereas 
the second evidently passes over to the 
spiritual application, and the middle 
sentence (i. e. " one thing is needful") 
forms thus the medium of comparison, 
being applicable in both senses." There 
is indeed an antithesis between the one 
of this clause, and the many which goes 
before; but the contrast is not so much 
in the number or quantity designated by 
these words, as in the heavenly and spir- 
itual, on the one hand, and the earthly 
and sensual, on the other. In other 
words, the antithesis embraces the whole 
idea of Martha on the one hand, anxious 
and overburdened by the many cares 
which were crowding upon her, and 
Mary, on the other, sitting calmly at the 
feet of Jesus, and giving her undivided 
attention to that one thing, which w r as 
needful to the wants of her immortal 
soul. How it is possible that any one 
can degrade this reply of Christ, to a 
mere polite intimation, that one dish 
was all that was needful for the supply 
of his wants, is truly wonderful, and can 
only be accounted for on the principle, 
that the minds of some interpreters are 
so constituted, that they take more 
pains apparently to adopt strange and 
improbable expositions, than they do 
to ascertain what is the simple and 
legitimate meaning of a given passage. 
What this one thing is, of winch there 
is such imminent need, we are informed 
in the next clause, as being the object 
of Mary's choice. It was that good part 
or portion of the heavenly inheritance, 
which Mary was by faith in Jesus re- 
ceiving into her soul, and of which she 
could never be deprived. It was personal 
salvation, which was the object of her 
choice, and this was of infinitely more 



156 



CHAPTER XI. 

AND it came to pass, that, 
as lie was praying in a 
certain place, when lie ceased, 

importance to her than all worldly bless- 
ings combined. Our Lord could not 
therefore bid her leave his feet, nay 
rather would he have Martha herself 
come and sit beside him, to be instructed 
in the way of salvation. We are not, 
however, to draw from this unwarrant- 
able inference, that our Lord would not 
have persons attend to their own house- 
hold affairs, and with watchful care 
and diligence superintend their domes- 
tic concerns. His rebuke is directed 
rather against that restless, bustling, 
querulous anxiety about the affairs of 
life, which leaves little or no time for 
spiritual duties and enjoyments. It is 
aimed at those who reverse the rule 
here laid down, making the one thing 
needful to be a zealous regard for the 
external duties of life, and giving to the 
preparation for eternity only now and 
then a moment of attention, as the mind 
is temporarily relieved from its over- 
whelming cares and anxieties. We are 
not hastily to assume from this incident, 
that Martha was destitute of true reli- 
gion. The indication is quite clear that 
she was possessed at this time, as we 
know she was afterwards (John 11 : 2*7), 
of vital piety. She erred, but rather 
from a mistaken view of the true mode 
of honoring Christ, than from any real 
disrespect manifested toward him. She 
committed a mistake, which was very 
natural in the circumstances in which she 
was placed, but which when enlightened 
in reference thereto, she was doubtless 
ready to acknowledge and renounce with 
tears of penitence. Hath chosen refers to 
Mary's own voluntary choice and agency 
in receiving the blessing. Good part, 
as the etymology of the word shows, is 
something portioned out or assigned; 
and hence as Olshausen and Stier ob- 
serve, points to the elective or commu- 
nicated grace of God. Thus here, as 
eise where, God's sovereignty and man's 
free agency are combined in delightful 
union, neither impairing nor interfering 



LUKE. [A. D. 32. 

one of his disciples said unto 
him, Lord, teach us to pray, 
as John also taught his disci- 
ples. 



with the other, but serving rather for 
mutual adornment and strength. 

CHAPTER XI. 

1-13. Jesus teaches his disciples 
how to pray. Hear Jerusalem. 

1. As he tvas praying. Our Lord 
oftentimes prayed with his disciples, 
but there was at this time a ¥l holy fer- 
vor, and wrestling importunity, which 
inspired them with a fresh desire to be 
taught a more perfect form and man- 
ner of performing this duty. In a cer- 
tain place. We have no means of 
knowing the exact locality, as this por- 
tion of the gospel is peculiar to Luke, 
and we can therefore obtain no light 
from the other evangelists. When he 
ceased. These words do not simply in- 
dicate that the disciples did not inter- 
rupt Jesus, but waited until he had fin- 
ished his prayer. An interruption so 
rude and ill-timed, is hardly to be con- 
ceived, and needed no denial. But 
the idea intended to be conveyed is, 
that when he ceased praying, there was 
a profound silence, which was broken 
only by the request here made. The 
language indicates the impressive sol- 
emnity of the scene, and the profound 
reverence with which the disciple 
begged to be taught the form and spirit 
of prayer. One of his disciples, who 
acted as spokesman for the others, as 
appears from the words teach us. " It 
is supposed that this request was made 
by a new convert." (Webster and 
Wilkinson.) Stier takes a better view : 
"We need not suppose that the disciple 
asking here the Lord, had not heard 
the Sermon on the Mount ; to how 
many things had the disciples listened, 
without either understanding it accord- 
ing to their Master's intention, or keep- 
ing it in their mind and applying it." 
As John taught, &c. We have no al- 
lusion to this fact, except here. It was 
very consonant with the strictness and 
regularity of John's habits, that he 



A. D. 32.] 



CHAPTER XI. 



157 



2 And he said unto them, 
When ye pray, say, ° Our Father 
which art in heaven, Hallowed be 
thy name. Thy kingdom come. 
Thy will be done, as in heaven, so 
in earth. 

3 Give us day by day our daily 
bread. a Mat. 6 : 9. 

should have prescribed forms of prayer, 
to be used by his disciples at different 
times and occasions. If so, the brief 
and comprehensive simplicity of our 
Lord's form of prayer, suited to all 
ages, conditions, and circumstances, 
stands in marked contrast to the forms 
instituted by John, as well as to the 
still more prolix forms observed by 
the Pharisees. 

2— i. This is doubtless intended to be 
a repetition of the form, given in the 
Sermon on the Mount. See Ns. on 
Matt. 6 : 9-13. It is given here by 
Luke, in a somewhat abridged form. 
The words xvhich art in heaven, to- 
gether with the preceding word our, 
are omitted in several MSS. and ver- 
sions, which Alford approves and fol- 
lows in his text, and the insertion of 
which, Olshausen regards of question- 
able authority. But it is far easier to 
account for their omission in some 
MSS., than for their introduction into 
others, in case, as the theory supposes, 
they were borrowed from Matthew. 
It is a fact also, that the great majority 
of the MSS. are in favor of the com- 
monly received reading. 

3, 4. Bay by day, "for that day's 
need," or "for that day." (Alford.) 
In Matthew we have this day. There 
is no essential difference. Our sins. 
This is a stronger expression than the 
corresponding one, in the form given 
by Matthew, in which forgiveness of sin 
is spoken of as a debt remitted. For 
we (literally, we ourselves, sinners as 
we arc) also forgive, &c. The duty 
and practice of forgiveness on our part, 
is here urged as a reason for the divine 
forgiveness of sin, not one of merit, 
but as a sign that we are in a proper 
state to be forgiven. In this clause 
the word sin is not introduced, but the 



4 And forgive us our sins ; for 
we also forgive every one that is 
indebted to us. And lead us not 
into temptation; but deliver us 
from evil. 

5 And he said unto them, 
Which of you shall have a friend, 
and shall go unto him at midnight, 



common term to denote the indebted- 
ness of man to man. Every one, how- 
ever great his indebtedness to us. 
From evil. Eere as in Matt. 6:13 (on 
which see Note), from the evil, i. e. from 
Satan, the prime instigator to evil. 
The presence and force of the article 
is not to he overlooked. 

5. Having thus given a comprehen- 
sive form of prayer, our Lord now pro- 
nounces a parable, to enforce the duty 
of importunate prayer. The argument 
is a fortiori (see N. on Matt. 5: 15). 
If a selfish man can be prevailed upon 
to put himself to expense and trouble, 
by earnest and importunate entreaty, 
how much more will a righteous and 
benevolent God confer spiritual bless- 
ings on those who perseveringly and 
earnestly ask them of Him. Which 
of you shall have a friend? i. e. what 
one of you shall be in the circumstan- 
ces here supposed? The force of the 
interrogation continues to v. 8, where 
the assertion, as to what will be done 
in the circumstances here mentioned, 
commences. At midnight. This un- 
usual hour is chosen, to give force to 
the reluctance of the man to rise and 
supply the wants of his friend, and the 
power of continual entreaties, to over- 
come such well-grounded reluctance. 
There is nothing unnatural in this 
hour, so far as the traveller is con- 
cerned; for in oriental countries the 
people often travel to a late hour of 
night, to take advantage of its cool- 
ness. Send me; literally, supply or 
furnish me for use, the idea is that 
an equivalent, but not the very thing 
borrowed, was to be returned. Three 
loaves (see N. on Matt. 14 : 17). 
This number has no other significancy 
than to give naturalness to the parable. 
Stier says ; " Give me three loaves (the 



158 



LUKE. 



[A. D. 32. 



and say unto him, Friend, lend 
me three loaves ; 

6 For a friend of mine in his 
journey has come to me, and I 
have nothing to set before him : 

7 And he from within shall an- 
swer and say, Trouble me not: 



Jews baked flat loaves, probably each 
was sufficient for one person), for I 
must offer him one, I must, as is cus- 
tomary, eat one with him, or, at least, 
break it, and I must also have a third, 
for the sake of propriety, and in case 
he should be very hungry." 

6. For a friend of mine. He urges 
the requisition upon his own friendly 
services, as an apology for his coming, 
at such an unseasonable hour, to beg a 
favor of his friend. At the same time, 
his own observance of the laws of 
friendship, in going forth in the dark- 
ness of the night to obtain food for the 
traveller, could not but incidentally im- 
press upon his friend the duty of re- 
sponding to the claims of friendship, in 
like manner, by rising and giving the 
loaves, as requested to do. Stier well 
refers to this, but in a somewhat differ- 
ent aspect : "He speaks as if the other 
must help him, without delay or hesita- 
tion, specially because he requests a fa- 
vor not so much for himself, as for one 
who is again his friend, and thus ap- 
peals to the community of friendship ; 
it is for a common friend, for my friends 
must necessarily be thine.'''' In his 
journey ; literally, from his way, Avhich 
Bloomfield interprets, ivho is just come 
off a journey. But the idea is, in or 
on a journey, the form of expression 
implying a temporary halt from the 
journey, as when one stops to rest for 
the night. 

1. He from within is not precisely 
the same as he within, or he who was 
within, but refers to the fact that he 
replied from within, and did not open 
the door, and come forth to converse 
with his friend. Trouble me not. The 
same word, in the sense of to disturb or 
vex, is employed in Matt. 26 : 10 ; Mark 
14 : 6. TJie door is now shut ; literally, 



the door is now shut, and my 
children are with me in bed; I 
cannot rise and give thee ? 

8 I say unto you, 6 Though he 
will not rise and give him, because 
he is his friend, yet because of his 
b Ch. 18 : 1, &c. 



shut up and barred. This enhances the 
trouble of opening it, as the fastenings 
would all have to be removed. My chil- 
dren ; literally, my little children, who 
would be rendered fretful and trouble- 
some, by being awaked at such an un- 
seasonable hour. Are with me in bed ; 
more literally, have gone with me to bed, 
and are now there. We have something 
like this in our colloquial form of ex- 
pression, are to bed. It is impossible, 
oftentimes, without circumlocution, to 
express the shade of sense imparted by 
the Greek preposition. The general 
idea is, that his children were all at 
rest, and would be disturbed, should 
their father rise, strike a light, open 
the door, and attend to the wants of 
his friend. I cannot rise, for the rea- 
son just given. This passage is not to 
be so strained, as to imply that the 
children were in the same bed with 
their father, but like him were all in 
bed, and probably in the same room. 
"A whole family, parents, children, 
and servants, sleep in the same room, 
and with slight change of garments, or 
none at all." Thomson, Land and 
Book, vol. i., p. 180. 

8. Will not rise and give him. This 
translation does not quite reach the 
precise thought of the original, which 
is literally, toill not give him (the loaves), 
having arisen, because he is his friend, 
making the reluctance to consist, not 
in his unwillingness to give the bread, 
but in rising and disturbing the whole 
family. Thus the passage comports 
with the reason, at first assigned by 
the man, why he could not grant his 
friend's request. Because he is his 
friend. A strong emphasis is here laid 
on friend, as though that which was in 
itself a sufficient reason why this indo- 
lent man should have taken the trouble 



A. D. 32.] 



CHAPTER XL 



159 



importuDity he will rise and give 
him as many as he needeth. 

9 c And I say unto you, Ask, 
and it shall he given you ; seek, 
and ye shall find ; knock, and it 
shall be opened unto you. 

10 For every one that asketh 
receiveth; and he that seeketh 

cMat.7:7; &21:22; Ma. 11:24; Jobnl5: 
7; Ja. 1: 6; Uo. S : 22. 

to rise and supply the wants of his 
friend, here totally failed to move him. 
No considerations of friendship availed 
to arouse him to action. He would 
have slumbered on, so far as any influ- 
ence from this quarter could have been 
brought to bear upon him. But what 
friendship could not effect, yielded to 
the power of importunity. The con- 
tinued and earnest tone with which the 
one who stood without pressed his suit, 
at last prevailed upon the man to arise 
from his bed, and give him all he need- 
ed. Importunity proved a more pow- 
erful incentive to action than friend- 
ship, a fact which is of no uncommon 
occurrence in the observation of all. 
Webster and Wilkinson remark, that 
" here we have the effect of importu- 
nity on the unwilling ; in 18 : 5, we have 
its effect on the unjust." The word 
rendered importunity, literally signifies, 
shamelessness, impudence, denoting the 
urgency with which he pressed his suit, 
evincing an almost impudent determi- 
nation to give the man no rest, until he 
arose and gratified his request. We 
are not to pervert this illustration of 
the power of importunity, from its 
original purpose clearly indicated in 
the context, by applying it as a rule 
to be adopted in the intercourse and 
relations of earthly friendship. Wheth- 
er the man was right or wrong in thus 
disturbing the rest of his friend, when 
perhaps, with far less trouble, he might 
have provided newly baked cakes for 
his guest, is not brought at all to view 
in the narration. An incident of com- 
mon occurrence, in which the power of 
importunity is strongly set forth, is 
chosen for the single purpose of illus- 



findeth ; and to him that knock- 
eth it shall be opened. 

11 rf If a son shall ask bread of 
any of you that is a father, will 
he give him a stone ? or if he ash 
a fish, will he for a fish give him 
a serpent ? 

12 Or if he shall ask an egg, 
will he offer him a scorpion ? 

d Mat. 7 : 9. 

trating the depth of the divine conde- 
scension, in permitting worms of the 
dust as we are, to importune God for 
blessings, and with such a promise of 
success. 

9-13. See Ns. on Matt. 7:7-11. 
From this example of the power of im- 
portunity, our Lord draws the infer- 
ence a fortiori (see N. on Matt. 5 : 15), 
that if we ask of God, who is so much 
more benevolent than his creatures, we 
shall surely receive. The connection 
shows, however, that the asking here 
referred to, must be importunate, and 
hence this is well referred to, as a 
proof of the duty and efficacy of fer- 
vent, importunate prayer. Webster 
and Wilkinson think that an ascending 
scale of earnestness is inculcated by the 
three repetitions of the command in 
v. 8. 

11. If a son, kc. The original is not 
conditional, but expressive of habit : 
of what one of you being a father shall 
a son ask bread, i. e. when your son 
shall ask bread of you (as he frequently 
does), will you give him a stone ? In 
the Greek, the question has the nega- 
tive form, which implies a negative 
answer. 

12. This verse is added by Luke, as 
an emphatic enlargement of the idea 
contained in the preceding verse. The 
scorpion was a large insect, somewhat 
like a small lobster, several inches long, 
and furnished with a venomous sting 
at the extremity of the tail. Scorpion 
is contrasted here with egg, not from 
any supposed resemblance, by which 
one could be mistaken for the other, 
but from the striking difference be- 
tween their properties. Thomson (vol. 



160 



LUKE. 



[A. D. 32. 



13 If ye then, being evil, know 
how to give good gifts unto your 
children ; how much more shall 
your heavenly Father give the 
Holy Spirit to them that ask 
him? 

i., p. 379) says, that " old writers speak 
of a white scorpion, and such a one, 
with the tail folded up, as in specimens 
of fossil trilobites, would not look un- 
like a small egg." Trollope quotes 
Pliny (N. H. XI. 25) as saying, that in 
Judea, the scorpions are about the size 
of an egg, and not unlike one in shape. 
But however this may be, I cannot 
think that any such resemblance, real 
or supposed, was the ground of the 
antithesis here made use of by our 
Lord. This poisonous insect is often 
put figuratively for crafty, wicked, and 
malicious men (see Ezek. 2:6; Luke 
10:11). It is employed in 1 Kings 12: 
11, 14, as the name of a whip, armed 
with points, as the tail of a scorpion. 

13. This verse contains the distinct 
annunciation of the argument a fortiori, 
which was implied, but not openly ex- 
pressed in vs. 9, 10. Knowliow to give, 
i. e. are able and have the disposition to 
give. How much more. This argu- 
ment has never been used to greater 
effect than here; if we except that other 
great instance of its use, in Horn. 5 : 9, 
10 ; 8 : 32, where the argument is, that 
the most difficult part of the work of 
redemption having been achieved in 
the death of God's Son, much wore will 
it be completed, he having risen to an 
exalted and glorified state. If God 
bestowed the greatest of gifts upon us, 
in giving up his Son to die for man, he 
will not withhold from us those gifts, 
which are less expensive and are neces- 
sary to give completeness to the work, 
already at such infinite cost begun. 
Stier notices, as an increase of the ar- 
gument in this passage, that father is 
more than friend (vs. 5, 6), and yet 
even an earthly father among us who 
are evil, is infinitely less than what the 
great God is willing to be, and really 
is, to his children. It is not in human 
language to express the great conde- 



14 ^T * And he was casting out 
a devil, and it was dumb. And' 
it came to pass, when the devil 
was gone out, the dumb spake ; 
and the people wondered. 

e Mat. 9:32: & 12 : 22. 



scension and love of God, in thus ac- 
knowledging and acting upon such a 
parental relation as is here designated. 
The most yearning love of an earthly 
father, falls infinitely short of the rich, 
free, and lavish affection, with which 
our Heavenly Father dispenses his 
gifts to vile and ungrateful man, and 
especially, the spiritual treasures of his 
love to those who by repentance and 
faith in Christ apply to Him for salva- 
tion and sanctification from the defile- 
ment of sin. 

14-23. The Scribes and Pharisees 
blaspheme. Galilee. See Ns. on Matt. 
12:22-37; Mark 3: 22-27. Luke 
here goes back to relate an incident 
which occurred while our Lord was yet 
in Galilee. This is evident from a com- 
parison with Matthew, whose order is 
here to be followed, inasmuch as he in- 
troduces his relation of this cure of 
the demoniac, by the connective then, 
whereas in Luke there is no mark of 
connection with the preceding context. 
There are not wanting some critics of 
note, who maintain that Luke relates 
a different incident from Matthew, but 
a. comparison between the two ac- 
counts can hardly fail to convince any 
intelligent and candid reader, that both 
refer to the same event. Matthew's 
account is much the fullest, although 
Luke has expanded the thought in v. 
22, much beyond what is found in 
either Matthew or Mark. Some other 
slight verbal variations are found, but 
not such as to require any special note. 

14. It was dumb, i. e. the demon was 
the cause of the dumbness of the af- 
flicted person. In Matthew, it was 
deaf and dumb. This twofold depriva- 
tion of the sense of hearing and power 
of speech, is generally found together. 
Hence the term deaf tnute, is one of 
frequent use. Wondered. It was doubt- 
less this open expression of their won- 



A. D. 32.] 



CHAPTER XI. 



161 



15 But some of them said, 
'He castcth out devils through 
Beelzebub the chief of the devils. 

16 And others, tempting him, 
^sought of him a sign from 
heaven. 

17 A But 'he, knowing their 
thoughts, said unto them, Every 
kingdom divided against itself is 
brought to desolation; and a 
house divided against a house 
falleth. 

fUat. 9:34; &12:24. g Mat. 12 : 3S ; & 
16:1. h Mat. 12 : 25 ; Ma. 3 : 24. i John 
2:25. 

der, together with the inquiry which 
they ventured to make in regard to the 
probable Messiahship of Jesus, which 
excited the Pharisees to bestir them- 
selves to counteract this favorable 
opinion of our Lord, which was evi- 
dently gaining ground among the com- 
mon people. As it arose principally 
from the miraculous power of Jesus, 
his enemies attempt to throw discredit 
upon the miracle which he had just 
performed, by attributing it to Satanic 
agency, acting in and through Jesus. 

15. Some of them. They were Phar- 
isees (Matthew), and scribes from Jeru- 
salem (Mark). Beelzebub. See N. on 
Matt. 10:25; 12:24. 

16. This verse is placed by Dr. Robin- 
son and some of the best harmonists, 
immediately preceding v. 29. There is 
evidently a transposition of it from 
its proper connection, as vs. 15 and 17 
are closely connected in sense. The 
parallel passage is Matt. 12 : 38, on 
which see Note. Luke adds from 
heaven, which shows that it was a sign 
of his Messiahship, which they de- 
manded of him. This establishes the 
claim of this verse to the general con- 
nection here given it. 

17. Knowing their thoughts, by his 
omniscience. A house divided against 
a house. The word divided is rightly 
supplied from the preceding context, 
although Campbell adopts the render- 
ing, one family is falling after another, 
a sense obscure and ill suited to the 



18 If Satan also be divided 
against himself, how shall his 
kingdom stand ? because ye say 
that I cast out devils through 
Beelzebub. 

19 And if I by Beelzebub cast 
out devils, by whom do your sons 
cast them out? therefore shall 
they be your judges. 

20 But if I k with the finger of 
God cast out devils, no doubt the 
kingdom of God is come upon 
you. 

h Ex. 8: 19. 



context, as well as to the parallel pas- 
sage in Matthew and Mark, where the 
word divided is expressed in the text. 

18. Because ye say. These words 
imply an ellipsis, which may be thus 
supplied : I put this question, in order 
to show the absurdity of supposing Sa- 
tan to be thus arrayed against himself, 
because ye say (in your thoughts and to 
one another) that I cast out, &c. 

19. See N. on Matt. 12 : 27. 

20. With the finger of God. In Mat- 
thew: By the Spirit of God. Both 
forms of expression denote the exer- 
tion of the divine power. Nodoubt. This 
is an erroneous translation of a Greek 
particle, which simply signifies then, 
and serves as a close connection. Here 
it shows that the near approach of the 
kingdom of God, was a certain se- 
quence of the fact which could not but 
be admitted, that Jesus cast out devils 
by the divine power. The hypothet- 
ical form, if I with the finger, does not 
imply doubt or contingency, but the 
logical condition, on which the result 
stated in the next clause depends. Is 
come upon you ; literally, has come upon 
you before you expected it. While they 
were looking for it far in the future, 
and its approach to be heralded by the 
signs and wonders, with which they 
had invested the advent of the Mes- 
siah, the kingdom of God had already 
come, and the foundations of its future 
glory and prosperity were now being 
laid. See N. on Matt. 12 : 48. 



162 



LUKE. 



[A. D. 32. 



21 l When a strong man armed 
keepeth his palace, his goods are 
in peace : 

22 But m when a stronger than 
he shall come upon him, and over- 
come him, he taketh from him all 
his armor wherein he trusted, and 
divideth his spoils. 

23 n He that is not with me is 
against me ; and he that gathereth 
not with me scattereth. 

24 ° When the unclean spirit is 
gone out of a man, he walketh 
through dry places, seeking rest ; 

l Mat. 12 : 29 ; Ma. 3 : 2T. m Is. 53 : 12 ; Col. 
2 : 15. n Mat. 12 : 30. o Mat. 12 : 43. 



21. A strong man; literally, the 
strong man. The article in the origi- 
nal does not of itself refer this to Sa- 
tan, the mighty foe of God and man, 
although reference is doubtless had to 
him. But it communicates this shade 
of sense : when he who is the strong 
man, being fully armed, keepeth (or 
guardeth). The idea of military vig- 
ilance is implied in the verb keepetli. 
We have therefore three qualities 
brought to view, strength, complete- 
ness of the means of defence, and 
watchfulness. These against an infe- 
rior foe, would furnish ample protec- 
tion. Are in peace, i. e. are safe. 

22. A stronger; literally, the stronger, 
i. e. he who is stronger, whoever he 
may be. See the preceding Note. This 
superiority in strength is denoted in 
Matthew by the words, " except he first 
bind the strong man," which implies 
power to do thus. Shall come upon him 
to do him injury. And overcome him, 
&c. It is assumed that victory rests 
with him, inasmuch as he is the strong- 
er and more powerful. All his armor. 
As there is an armor or panoply of 
God (Eph. 6:11, 20), so there is a pan- 
opty of evil, of which, when Satan, who 
is here referred to figuratively by 
a strong man armed, is deprived, his 
power is broken up, and his ability to 
do mischief restricted. Hence it is 
here referred to, as the armor wherein 



and finding none, he saith, I will 
return unto my house whence I 
came out. 

25 And when he cometh, he 
findeth it swept and garnished. 

26 Then goeth he, and taketh 
to him seven other spirits more 
wicked than himself; and they 
enter in, and dwell there : and 
^the last state of that man is 
worse than the first. 

27 And it came to pass, as he 
spake these things, a certain wo- 
man of the company lifted up her 

p John 5 : 14: He. 6:4; & 10:26: 2 Pe. 
2:20. 



he trusted, as his principal means of 
defence, as well as of aggression upon 
the kingdom of truth and righteous- 
ness. There is here presented in epit- 
ome, the great and victorious struggle 
of truth with error. The strong man 
armed, for a time triumphed in his 
deeds of violence. He seemed to all 
invincible. But a stronger came, and 
he was vanquished, and despoiled of his 
armor. All his ill-gotten booty was di- 
vided among the followers of the 
mighty conqueror. Thus shall the 
Great Captain of our salvation triumph 
over his enemies, and put all things 
under his feet. 1 Cor. 15 : 25 ; Be v. 
19 : 11-21. 

23. This verse agrees verbatim with 
Matt. 12: 30, and is doubtless a short, 
pithy, proverbial saying, oftentimes re- 
peated by our Lord. 

24-36. The Scribes and Pharisees 
seek a sign. Galilee. See JSs. on Matt. 
12: 38-45. There is a close verbal re- 
semblance between Luke and Matthew, 
with variety enough however to estab- 
lish the claims of both to be indepen- 
dent writers, as far as their respective 
narratives are concerned. 

24-26. These verses are placed by 
Dr. Robinson after v. 36. They agree 
verbally with Matt. 12: 43-45, on which 
see Notes. 

2*7, 28. This incident is peculiar to 
Luke. A certain woman of the com- 



A. D. 32.] 



CHAPTER XL 



163 



voice, and said unto him, 7 Blessed 
is the womb that bare thee, and 
the paps which thou hast sucked. 
28 But he said, Yea, r rather, 
blessed are they that hear the 
word of God, and keep it. 

q Ch. 1 : 23, 43. r Mat. T : 21 ; ch. 8 : 21 ; 
Ja. 1 : 25. 

pany, hearing the discourse of Jesus, 
and filled with irrepressible ardor and 
admiration, ejaculates a blessing on the 
happy mother of so wonderful a person. 
The scene is truly oriental, it being the 
custom in those countries, even now, to 
implore blessings or imprecate curses 
upon the heads of the parents of friends 
or enemies. The words of this woman 
are to be attributed rather to wonder 
and astonishment, at the sayings and 
doings of our Lord, than to a spiritual 
perception of the true excellence and 
glory of his character and mission. 
Hence in his reply, he administers a 
gentle rebuke for her admiration of his 
words and miracles, unless accompanied 
by a lively and productive faith in the 
truth of God. At the same time his 
yea rather, or as it may be more lite- 
rally rendered, yea indeed, confirms the 
truth of what she had expressed in re- 
gard to his mother, although in itself 
of secondary importance to the bless- 
edness of those, who hear and obey 
God's word. "What a trenchant blow is 
here struck against the folly and sin of 
deifying the mother of Jesus for an 
honor, which our Lord himself places 
below that which is conferred upon 
every believer, in the spiritual relation 
which he sustains to God, as an obe- 
dient and devoted follower. Mary her- 
self was pronounced blessed (1 : 45), in 
that she believed the things which were 
told her of the Lord. See also Matt. 
12: 49, 50, where our Saviour declares 
that true believers are his nearest and 
dearest relatives. Mary's relation to 
him as his mother, was therefore nei- 
ther so intimate nor so truly honorable, 
as her living union with him as her 
Saviour and Redeemer. Lifted up her 
voice. She spake aloud in tones of ex- 
ulting admiration. But he said. The 



29 1" 'And when the people 
were gathered thick together, he 
began to say, This is an evil gen- 
eration : they seek a sign ; and 
there shall no sign be given it, but 
the sign of Jonas the prophet. 

30 For as ' Jonas was a sijm 

s Mat. 12 : 33, 



t Johnl 



17; &2:10. 



pronoun is emphatic, and opposes 
strongly his words to those previously 
spoken by the woman. Yea rather. 
The corrective character of these words 
has been alluded to. While our Lord 
admits the truth of the woman's assev- 
eration, he refers to a state or condi- 
tion of blessedness enjoyed by the be- 
liever, compared with which, the pre- 
viously expressed cause of gratulation 
dwindles into insignificance. Word of 
God. Alford notices the humility of 
Jesus, in not saying my word, but the 
word of God. Our Lord frequently 
turns the attention of his auditors from 
himself to the Father who sent him, 
not however intending to intimate 
thereby, that they were other than one 
and indivisible, but only that in the 
work of redemption, the Son is subor- 
dinate to the Father, and as such, 
makes it his supreme delight to honor 
and obey Him. 

29. When the people xcere gathered 
thick together ; more literally, the people 
gathering to him in crowds. His dis- 
course with the Pharisees was charac- 
terized by such vehement earnestness 
and boldness, that the people flocked 
to him from every quarter, and pressed 
upon him, wishing to catch the words 
which fell from his lips, and perhaps 
with the expectation of seeing some 
wonderful sign on his part, in answer 
to the demand of the scribes and Phar- 
isees (see v. 16 ; Matt. 12 : 38). Tfiis 
is an evil generation. See N. on Matt. 
12 : 39, where the pronoun is wanting, 
the expression being rendered definite 
by the connection. 

30. As Jonas was a sign, &c. In 
preaching to the Xinevites, Jonah 
doubtless made known to them the di- 
vine judgment, which followed his diso- 
bedience, and his wonderful deliver- 



164 



LUKE. 



[A. D. 32. 



unto the Ninevites, so shall also 
the Son of man be to this genera- 
tion. 

31 v The queen of the south 
shall rise up in the. judgment with 
the men of this generation, and 
condemn them : for she came from 
the utmost parts of the earth to 
hjsar the wisdom of Solomon ; 
u 1 Ki. 10 : 1. 

ance (see Matt. 12 : 40). Reports of this 
wondrous event, especially all that pre- 
ceded and attended his being cast into 
the sea, were doubtless spread abroad 
by the ship's crew, in every country 
which they visited. Jonah's wonderful 
preservation, attested to by his personal 
living presence, would add to the 
strangeness of the story. This remark- 
able man had now come to Nineveh. 
He was no common visitor. A mystery 
hung about him. The people regarded 
him with awe. The king heard and 
listened to his burning denunciations 
and awful words of warning. The whole 
city was thrown into wailing and lam- 
entations, at his fearful message. Man 
and beast were covered with sackcloth, 
and all commanded to cry mightily 
unto God, that the threatened calami- 
ties might be averted. Thus he be- 
came a sign to them of the fearful judg- 
ment, with w r hieh they might expect to 
be visited, if they obeyed not the voice 
of Jehovah, and repented of their sins. 
This is not to be confounded w T ith the 
typical meaning of Jonah's burial in the 
fish's belly, brought to view in Matt. 
12 : 40. Such sayings as these were 
doubtless repeated oftentimes, by our 
Lord and in varied forms, in order to 
impress great truths upon the mind, 
and to awaken to action the dormant 
faculties of the soul, through desire to 
seek out the hidden meaning of these 
comparisons and analogies. This clause 
is omitted in Matthew, although the 
sagacious reader would there supply 
something like this sentiment. In Mat- 
thew, however, the clauses designating 
that in reference to which Jonas and 
the Son of Man were to be signs, are 



and, behold, a greater than Solo- 
mon is here. 

32 The men of Nineveh shall 
rise up in the judgment with this 
generation, and shall condemn 
it : for * they repented at the 
preaching of Jonas ; and, be- 
hold, a greater than Jonas is 
here. 

x Jon. 3 : 5. 



inserted, and these are wanting in Luke. 
The parallel passages in both evangel- 
ists are therefore to be read together, 
in order to elicit the full meaning of our 
Lord's words. 

31, 32. See Ns. on Matt. 12:41, 42. 
Luke reverses the order of these refer- 
ences to the queen of the south and to 
the men of Nineveh, from that found 
in Matthew. Alford makes the words 
greater than Jonas, equivalent to greater 
than the sign of Jonas. But see N. on 
v. 41, in Matthew. To be consistent in 
that case, we should require the sign 
of Solomon. But what sign of him has 
been referred to? With this genera- 
tion. The Greek preposition here de- 
notes a much closer connection, than 
the one usually translated with. It 
literally signifies among, and denotes a 
very intimate and special connection, 
showing that the case of the one would 
affect that of the other. 

33-36. As there is almost an exact 
verbal resemblance, between these ver- 
ses and Matt. 5:15; 6 : 22, 23, some 
expositors think, that Luke has inter- 
polated them here, from the Sermon on 
the Mount. But it is better to regard 
them, as weighty sayings, repeated at 
various times, for the sake of emphasis 
and illustration. It is not material, 
however, to suppose that these words 
were spoken in the very connection in 
which they here stand, although there 
is nothing to forbid this. Luke seems 
often to have had some principle of 
concatenation or grouping together of 
incidents and sayings, not dependent 
on the exact chronological order of 
events. Whether our Lord actually 
uttered these words on this occasion, 



A. D. 32.] 



CHAPTER XI. 



165 



33 y No man, when he hath 
lighted a candle, putteth it in a 
secret place, neither under a 
bushel, but on a candlestick, that 
they which come in may see the 
light. 

34 z The light of the body is 
the eye : therefore when thine eye 
is single, thy whole body also is 

y Mat. 5 : 15; Ma. 4 : 21 ; eh. 8: 16. 

z Mat. 6 : 22. 



or whether Luke, by some law of asso- 
ciation, has transposed them to this 
connection, from their utterance on 
some other occasion, is and must be to 
us a matter of conjecture. We must 
look mainly to the other evangelists for 
the order and connection of time, ex- 
cept where Luke has introduced his 
narrative, and rendered it definite, by 
some connective word. 

33. In a secret place ; literally, in a 
crypt, vault; here probably in the more 
simple sense, a dark hole or corner. So 
Bloomfield interprets. Light. This 
word in the original, is employed of a 
bright and lustrous light, the idea of 
clearness and beauty being a predomi- 
nant one. Reference is had in this 
place both to the beauty and use of the 
light, a twofold reason, why it should 
not be concealed, in the way here men- 
tioned. 

35. Take heed therefore, &c. In Mat- 
thew (6 : 23), we have the ground of this 
caution. " If therefore the light that 
is in thee be darkness, how great is 
that darkness ! " How fatal to all hap- 
piness, peace, and enjoyment ! A grop- 
ing onward through the whole line of 
one's immortal existence in the thick- 
est darkness, cheered by no ray of 
light, the soul filled with despair and 
gloomy forebodings of still blacker 
darkness to come — well might our 
Lord in view of this say, as here re- 
corded by Luke : " Take heed there- 
fore that the light which is in thee be 
not darkness." The original is so con- 
structed, as to imply strongly that the 
light spoken of is really darkness. This 
renders the caution doubly necessary. 



full of light ; but when thine eye 
is evil, thy body also is full of 
darkness. 

35 Take heed therefore, that 
the light which is in thee be not 
darkness. 

36 If thy whole body therefore 
be full of light, having no part 
dark, the whole shall be full of. 
light, as when the bright shining 
of a candle doth give thee light. 



If his hearers were yet in that state of 
darkness, against which they were 
warned, and if they were sunk so low 
in it, that their moral and spiritual be- 
ing, their heart and conscience, their 
reason and understanding, were all 
darkened, then was it tenfold more 
necessary, that they should give heed 
to the warning here addressed to them. 
On the nature of this internal light, 
which after all is strongly intimated to 
be darkness, see N. on Matt. 6 : 23. 

36. If thy whole body, &c. De Wette 
pronounces this to be tautological, the 
second member containing precisely 
the same assertion as the first. But 
this is not so. The first illumination of 
the whole body, has reference to the 
state or condition of the soul, so en- 
lightened as to know and receive the 
truth; the second refers to the shining 
in of that truth, and lighting up of the 
whole man with the rays of salvation. , 
This is evident from the next clause, 
where this light is compared to the 
bright shining of a candle, which, how- 
ever brilliant, would be useless to one 
whose eye is diseased, and whose body 
in consequence would be full of dark- 
ness. The simple idea is, that when 
the eye of reason and conscience — for 
we object not to including with proper 
limitations conscience in this declara- 
tion — is so diseased, as to admit no 
moral light, the whole spiritual body is 
dark, however forcible and clear may 
have been the presentation of truth. 
But when the moral eye is clear and 
accurate in its perceptions, then the 
whole spiritual man is enlightened by 
the shining in of God's truth. This 



166 



LUKE. 



[A. D. 32. 



37 And as he spake, a certain 
Pharisee besought him to dine 
with him; and he went in, and 
sat down to meat. 

38 And "when the Pharisee 

a Ma. 7 : 3. 



illumination of reason and natural con- 
science, is referred to in the first clause 
by whole body, the imagery being con- 
formed to the natural eye, with which 
the comparison started in v. 34. In 
the second clause, the word body is 
omitted, indicating a transition to the 
spiritual man, enlightened by the rays 
of truth, which without any obstruction 
shine in and through his whole moral 
being. The verse embodies a most sig- 
nificant and important truth, to which 
we should give heed, not only in keep- 
ing our own spiritual vision unobstruct- 
ed and clear, but in our efforts to bring 
others to the truth; and especially in 
training the young and guarding them 
against those errors and habits, which 
tend to darken and disease the under- 
standing and stupefy the conscience. 

3*7-54. Jesus denounces woes 
against the Pharisees. Galilee. The 
coincidence between this discourse and 
the one related by Matthew (chap. 23), 
is to be referred to what I have several 
times had occasion to notice, in these 
comments on Luke, that our Lord often 
repeated weighty and important truths, 
in order to give them emphasis and 
effect, or to illustrate and enforce there- 
by other important truths. On this oc- 
casion, as he sat at the Pharisee's table, 
and noticed his superstitious observ- 
ance of outward ablutions, he uttered 
some of those terrible woes, which af- 
terwards, on his final departure from 
the temple, he expanded to greater 
length. 

37. Ashe spake; literally, when he 
had spoken. The verb, translated in 
our common version, to dine, signifies 
a morning repast or lunch. It proba- 
bly refers here to a repast taken at 
noontide. He went in; literally, hav- 
ing entered, i. e. immediately on enter- 
ing. The form of expression conforms 
to the fact, that he occupied no time in 



saw it, he marvelled that he had 
not first washed before dinner. 

39 6 And the Lord said unto 
him, Now do ye Pharisees make 
clean the outside of the cup and 

o Mat. 23:25. 

ablutions, between his entering the 
house and reclining at the table. Sat 
down. See N. on Matt. 9 : 10. 

38. When the Pharisee saw it. The 
pronoun it, looks forward for its ex- 
planation to the next clause. The nat- 
ural order would have been : 4 When 
the Pharisee saw that he had not first 
washed before dinner, he marvelled.' 
The arrangement, as it stands in the 
text, seems to have been adopted to 
give emphasis to the verb marvelled. 
As it regards the thing here complained 
of, while the mode of eating with the 
fingers, rendered the washing of the 
hands before meals common and often- 
times necessary, yet the practice was 
sometimes dispensed with. Some very 
absurdly take the word washed (liter- 
ally, baptized), in the sense of an ablu- 
tion of the whole body. But a refer- 
ence to the original in Mark 7 : 2-4, 
will show that the words commonly 
translated to wash and to baptize, are 
there used interchangeably in the sense 
of the former. 

39. And the Lord said, &c. The 
Pharisee had probably given utterance 
to his amazement, at our Lord's omis- 
sion of what he esteemed of such im- 
portance. This is not necessarily to 
be supposed, however, for Jesus knew 
well what was passing through his 
mind, and needed not its audible ex- 
pression. Now does not here relate to 
time, but is a connective imparting vi- 
vacity and emphasis to the words, 
which it serves to introduce. Alford 
gives it this turn : here is an instance 
where ye Pharisees, &c. This gives too 
much importance to the connective, al- 
though the sense is good. Ye Phari- 
sees. Reference is had to the class of 
Pharisees, to which his host belonged; 
or perhaps other Pharisees sat at the 
table, and united in expressions of sur- 
prise, at the omission of the ceremony 



A. D. 32.] 



CHAPTER XL 



167 



the platter; but c your inward 
part is full of ravening and 
wickedness. 

40 Ye fools, did not he, that 

c Tit. 1 : 15. 



of ablution on the part of our Lord. 
Make clean, &c. See N. on Matt. 23 : 
25, where a woe is pronounced upon 
them, for their hypocritical regard for 
external cleanliness. Outside of the 
cup and the platter is put for their ex- 
ternal appearance. As a good and 
neat housewife takes pride in the clean- 
liness of all the dishes, on which food 
is served up, so these Pharisees were 
careful, that nothing should be seen in 
their external deportment, which would 
indicate, that they were other than the 
most holy men. See N. on 16 : 15. 
Your inward part, i. e. your heart. 
The figure, which began with the out- 
side of the cup and platter, is here 
dropped, and the heart or internal 
moral state, is substituted for what, if 
the metaphor had been continued, 
would have been the inside of the cup. 
In Matthew, the w r ord within, is ren- 
dered definite, by the expression extor- 
tion and excess, which must of course 
refer to the mind or heart. This clear- 
ly shows, that the outside of the cup is 
used of the body, and the inner portion, 
of the heart or soul of man. Is filled; 
literally, loaded, as a vessel is laden 
with a full cargo, a sense to which the 
verb is commonly applied. Ravening 
is the same word rendered in Matthew, 
extortion. The word rendered wicked- 
ness, is a general term for excess, found 
in the parallel passage in Matthew. 

40. This verse is interpreted in Matt. 
23 : 26, where internal purity is shown 
to be of far more value, than any ex- 
ternal show of piety. The same idea 
is here expressed in the form of a 
question, the sense of which is, that 
God has made the soul with all its pow- 
ers and properties, as well as the exter- 
nal man, and that he requires truth 
and purity of heart no less than exter- 
nal cleanliness. Indeed there is here 
a suppressed argument a fortiori. If 
it is of importance to preserve outward 



made that which is without, make 
that which is within also ? 

41 rf But rather give alms of 
such things as ye have ; and, he- 

d Is. 5S : 7; Da. 4 : 27; ch. 12 : 83. 



cleanliness, how much more important 
to cleanse the heart of all its moral 
impurities, especially as the same holy 
and righteous God who formed the 
body, created also the mind with its 
immortal properties, to be fitted for 
the pure and exalted services of hea- 
ven. The cleansing of a part only, 
and that too of inferior importance, 
is good for nothing, unless it be extend- 
ed to the whole moral man. This ar- 
gument of our Lord receives its force 
and pertinency from the religious vir- 
tue, which the Pharisees attached to 
external ablutions. Jesus did not ac- 
knowledge any such virtue, in the mere 
washing of hands, but by this species 
of argument, he convicted the Phari- 
see, on his own ground, of great in- 
consistency in attaching superior im- 
portance to the washing of the body, 
over the purification of the heart and 
conscience. 

41. But rather give, &c. Three 
senses are given to this passage. The 
first is that our Lord spoke this ironi- 
cally : ' But ye give alms of your sub- 
stance, and then say that all things are 
clean unto you, i. e. a little almsgiving 
is deemed by you a sufficient atone- 
ment for your enormous extortions, 
and unjust gains.' This sense is inad- 
missible, mainly from the fact, that 
it would require a different construction 
of the original, which, as it now stands, 
should be translated, give then the things 
within (i. e. the contents of the cup and 
platter) in alms. As the Pharisees 
never gave the things within, but spar- 
ingly of the things within, this latter 
form should have been the construc- 
tion, had the ironical sense been in- 
tended. Besides, as Alford remarks, it 
would not only be inconsistent with 
the imperative form of the verb, but 
" would be altogether irrelevant to the 
matter in hand, which was reproof to 
the Pharisees, for their care about out- 



168 



LUKE. 



[A. D. 32. 



hold, all things are clean unto 
you. 

42 e But woe unto you, Phari- 
sees ! for ye tithe mint and rue 

e Mat. 23 : 23. 



ward cleanliness, when the inside was 
left unclean. It would also be inconsist- 
ent with the emphatic position, in the 
original, of the words things as ye have, 
which are pointed to, as the true ma- 
terial, out of which to give alms. It 
would be conti'ary also to our Lord's 
usual habit of speaking about giving 
alms, to make him cast a slur on that 
virtue, as this would do. See Mark 
10 : 21 ; Luke 12 : 33, where the ex- 
pression is very similar to this." A 
second interpretation is, give according 
to the things which ye have. But this 
also would require a different construc- 
tion in the original, and serves to add 
nothing to the force of the passage, 
which is evidently intended to be 
weighty and emphatic. I have no hes- 
itation therefore in adopting, as the 
true interpretation, the sense which 
lies on the face of the passage, and 
which comports with the parallel pas- 
sage in Matt. 23 : 26, give freely in 
alms the things within (i. e. consecrate 
your entire being to the duty of benev- 
olence), instead of practising, as you 
now do, all sorts of extortion and ex- 
cess. Then you will take an important 
step towards cleansing ''that which is 
within the cup and platter" (Matthew), 
and rendering the outside clean also. 
This interpretation rejects the usual 
sense yo2ir possessions — which our trans- 
lators, with no license whatever from 
the original, have rendered of such 
things as ye have — and adopts the 
more natural and consistent one, the 
things within (see Matt. 9:13; 12:7), 
corresponding to your inward part (i. e. 
your heart, the seat of the passions, 
emotions, and affections), in v. 39. 
The argument of our Lord, which is 
here exceedingly condensed and em- 
phatic, is that the first step towards 
cleansing their inward pollution, which 
was so vastly more odious to a holy 
God, than mere outward uncleanliness, 



and all manner of herbs, and pass 
over judgment and the love of 
God : these ought ye to have 
done, and not to leave the other 
undone. 



was the duty of almsgiving, or deeds 
of charity, and mercy. We are not to 
press our Lord's words to imply, that 
they were to give away all their pos- 
sessions. The contents of the platter, 
denoted here by the things within, and 
opposed to the mere furbish and glitter 
of the outside, represent the daily al- 
lowance, which one's means will enable 
him to offer to the service of benevo- 
lence, as his food is each day provided, 
by a requisite appropriation for table 
expenses. The contents of the spirit- 
ual platter, in the way of acts of mer- 
cy and benevolence, are to be served 
up each day (to employ the metaphor 
here used), with as much care, assidui- 
ty, and undeviating regularity, as those 
of the platter, on which is placed our 
daily food. The general principle of 
almsgiving here laid down, is of course 
to be subject to such modifications and 
restrictions in its application, as the 
circumstances in any given instance 
require. This is moi'e fully brought to 
view in my Note on Matt. 5 : 42. All 
tilings are clean unto you. You need 
not fear pollution from contact with 
any external object, for purity of heart 
renders the whole man proof against 
external defilement. The same idea is 
expressed in Phil. 1 : 15, " unto the 
pure, all things are pure, but unto them 
which are defiled and unbelieving, is 
nothing pure, but even their mind and 
conscience are defiled." 

42. The conduct of the Pharisees is 
declared by our Lord, to be the very 
opposite of that enjoined in the pre- 
ceding verse. They were ready to pay 
into the sacred treasury, tithes of the 
most common and valueless herbs, but 
they passed over justice or the love of 
God. They utterly disregarded the 
great principles of justice, and the du- 
ties of benevolence growing out of love 
to God. But introduces a strong an- 
tithesis to the preceding sentiment. 



A. D. 32.] 



CHAPTER XL 



160 



43 f W r oe unto you Pharisees ! 
for ye love the uppermost seats in 
the synagogues, and greetings in 
the markets. 

44 g Woe unto you, scribes and 
Pharisees, hypocrites ! h for ye are 
as graves which appear not, and 

/ Mat. 23 : 6 ; Ma. 12 : 3S, 39. 
g Mat. 23 : 27. h Ts. 5 : 9. 



For ye tithe, &c. See N. on Matt. 23 : 
23. Pass over, i. e. do not enforce, or 
pay regard to. To leave the other un- 
done ; literally, to have given tip those, 
as things of no importance, and with 
which you have no connection. On the 
further verbal interpretation of this 
verse, see X. on Matt. 23: 23. 

43. See Xs. on Matt. 23 : 6, 7. Com- 
pare also 14 : 7. Alford suggests, that 
there was doubtless ample illustration 
of this, at the time and place when it 
was spoken. Webster and Wilkinson 
refer what is said here, to the privilege 
and distinction of occupying the first 
seats ; while in 20 : 4G, the first seats 
themselves are more precisely denoted. 

44. Matt. 23 : 27 is parallel to this 
verse, but the point of comparison is 
somewhat dissimilar. There the con- 
trast is drawn between the external ap- 
pearance of these sepulchres, painted 
so as to appear clean and white, and 
the putridity and loathsome corruption 
within. Here in Luke, the graves are 
represented as hidden from the eye, 
and men pass over them unawares and 
are defiled. The Jews were careful not 
to approach too near a sepulchre or 
tomb, lest by actual contact with it, 
they should be defiled. See Xumb. 19 : 
16. In order to avoid this, they kept 
the tombs externally so white and im- 
posing, that whoever passed by might 
discern them even from afar, and not 
risk their purity by approaching too 
near. This imparts great force to our 
Lord's comparison of these Pharisees 
to hidden graves, polluting all who ap- 
proached them, under mistaken ideas 
of their superior sanctity. Wliich ap- 
pear not refers to such graves, as have 
in process of time become sunken, or 

Vol. II.— 8 



the men that -walk over them are 
not aware of them. 

45 Then answered one of the 
lawyers, and said unto him, Mas- 
ter, thus saying thou reproachest 
us also. 

46 And he said, Woe unto you 
also, ye lawyers ! f for ye lade men 

i Mat. 23:4. 

so dilapidated, as to be reduced to a 
level with the earth. These being over- 
grown with grass, weeds, or bushes, 
would be undetected by the passer-by. 
The men that icalk over them. Alford 
rejects the article in the original ; and 
translates : men when they walk over 
them. He does this, however, without 
sufficient grounds of departure from the 
common reading. Arc not aware that 
they are walking over them. 

45. One of the lawyers or doctors of 
the law. He was probably a Pharisee, 
although the office did not necessarily 
imply this. Thus saying, or in saying 
these tilings. He seems to have been 
nettled at the union of his class with 
the Pharisees in the last woe. If he 
also belonged to the sect of the Phari- 
sees, as is probable, he could not but 
have taken offence at all the preceding 
woes. 

46. The woe here pronounced upon 
the lawyers, is connected by also, with 
those previously denounced against the 
Pharisees. The original is highly in- 
tensive : And to you, ye lawyers, woe I 
If this lawyer supposed that his high 
station, as a doctor of the law, would 
so overawe Jesus, as to extort from him 
an apology for any semblance of re- 
proof, which he might have given them, 
he was quickly undeceived by this woe, 
which was immediately and openly pro- 
nounced against him and his class. He 
was dealing with one who hesitated not 
to rebuke wickedness and hypocrisy, 
wherever he found it, whether among 
the high or the low, those in public or 
private station. The word here trans- 
lated lawyers, is different from that ren- 
dered scribes, in v. 44. It refers prob- 
ably to teaching scribes, or those whose 



170 



LUKE. 



[A. D. 35s. 



with burdens grievous to be borne, 
and ye yourselves touch not the 
burdens with one of your fin- 



gers. 

47 *Woe unto 



you 

k Mat. 23 : 29. 



! for 



J G 



sole office it was to expound the law. 
Yet these doctors of the law must have 
been included in the more general term 
scribes, or the lawyer would not have 
taken umbrage, at what Jesus said of 
the scribes in v. 44. In the parallel 
verse in Matthew (23 : 4), our Lord 
warns his disciples against the scribes, 
who imposed upon the consciences of 
others such grievous burdens, of which 
they themselves were wholly unmindful. 
The word rendered burdens, is used 
primarily of the lading of ships, and in 
the present connection signifies, there- 
fore, burdens of such size and weight, 
as ought never to have been put on 
men's shoulders. This was particularly 
chargeable upon the scribes, who were 
the constituted expounders of the law, 
and exacted or remitted its duties, at 
their pleasure. Grievous, i. e. difficult. 
The expression one of your fingers, 
stands opposed to the body of the per- 
sons upon whom these heavy burdens 
were placed. In Matthew, the words, 
lay them on men's shoulders, renders 
the antithesis open and striking. Strip- 
ped of the metaphor, the idea is that 
the religious duties, imposed upon the 
people by these doctors of the law, were 
most burdensome and oppressive; but 
so far as they themselves were con- 
cerned, they paid little or no regard to 
those duties, or manifested the least 
sympathy for those upon whom they 
had imposed such heavy burdens. 

47. For the general explanation, see 
Ns. on Matt. 23 : 29-32, where the woe 
is more fully expanded. The words and 
your fathers hilled them, are implied in 
v. 30, in Matthew. It is added as a 
heightening circumstance to their hy- 
pocrisy, that they paid sueh pretended 
respect and veneration to the memory 
of the ancient prophets, as to build 
them the most costly sepulchres, even 
though by thus doing they censured 



build the sepulchres of the proph- 
ets, and your fathers killed them. 
48 Truly ye bear witness that 
ye allow the deeds of your fathers : 
for they indeed killed them, and 
ye build their sepulchres. 

their ancestors who had put these 
prophets to death. 

48. The word rendered truly, is a 
particle denoting that this verse is an 
inference from the assertion contained 
in the preceding one. Therefore would 
have been the proper rendering. Tliat 
ye allow, i. e. approve, assent to. How 
did their construction of these sepul- 
chres show this ? Various answers may 
be given to this question. In general 
it may be said, that their hypocrisy, 
evinced by the profound respect which 
they pretended to pay these prophets, 
whose pure and blameless life they were 
so far from imitating, was an evidence 
of their hearty sympathy with the mur- 
derous deeds of their ancestors. This 
hypocritical respect for men, whose lives 
and doctrines were so diverse from theirs, 
aggravated their sin, and even rendered 
them more guilty than the murderers 
themselves, since to the murderous dis- 
position, which they possessed in com- 
mon with their fathers, they had su- 
peradded the great and odious sin of hy- 
pocrisy. This explains the latter part of 
this verse, for they indeed killed them 
and ye build their sepidchres, which, on 
its face, is somewhat obscure, especially 
its logical connection with the preced- 
ing clause, as a reason or proof of their 
approval of the deeds of their fathers. 
Thomson (Land & Book, vol. ii., p. 493) 
refers this to their idolatrous and sacri- 
legious reverence for those tombs of the 
prophets, a superstition which is now 
prevalent in all oriental countries. 
" Every village has its saints' tombs — ■ 
every hill is crowned with the white 
dome of some prophet. Thither all re- 
sort to garnish the sepulchres, burn in- 
cense and consecrated candles, fulfil 
vows, make offerings, and pray. So fanat- 
ical are they in their zeal, that they would 
tear any man to pieces who should put 
dishonor upon these sacred shrines. It 



A. D. 32.] 



CHAPTER XT. 



171 



49 Therefore also said the wis- 
dom of God, 'I will send them 
prophets and apostles, and some 
of them they shall slay and perse- 
cute : 

50 That the blood of all the 
prophets, which was shed from the 
foundation of the world, may be 
required of this generation ; 

l Mat. 23 : 34. 

was for rebuking this and other kinds 
of idolatry that l the fathers killed the 
prophets,' and those who built their 
tombs would in like manner, kill any 
one who condemned their idolatrous rev- 
erence for these very sepulchres. Thus 
the Pharisees, by the very act of build- 
ing these tombs of the prophets, and 
honoring them as they did, showed 
plainly that they were actuated by the 
same spirit that led their fathers to kill 
them ; and to make this matter self-evi- 
dent, they very soon proceeded to cruci- 
fy the Lord of the prophets because of 
his faithful rebukes." This is good as far 
as it goes, but there was undoubtedly 
a deeper significance in our Lord's 
rebuke, than the idolatrous reverence 
they manifested for these tombs of the 
prophets. The parallel passage in Mat- 
thew, "that ye are the children of them 
which killed the prophets," is expres- 
sive of the same sentiment of approba- 
tion of the deeds of their fathers, which 
taken in connection with this external 
reverence for the tombs of those whom 
their fathers slew, convicts them of the 
most downright hypocrisy. Ye bear wit- 
ness, i. e. your lives show, one instance 
being cited in their hypocritical regard 
for the tombs of the prophets. 

49-51. Therefore. The illative force 
of the original is strong and emphatic, 
on account of this, i. e. what has just been 
affirmed. TJie wisdom of God. That 
this is equivalent to the / (i. e. the Lord 
Jesus Christ) of the parallel passage in 
Matthew, there can be no doubt. But 
that wisdom here means the Logos or 
Eternal Word, an opinion entertained 
by some expositors, is very questionable. 
I would rather take it in the sense of the 



51 "Prom the blood of Abel 
unto "the blood of Zacharias, 
which perished between the altar 
and the temple : verily I say unto 
you, It shall be required of this 
generation. 

52 ° Woe unto you, lawyers ! 
for ye have take away the key of 

wGe.4: S. n 2 Ch. 24 : 20, 21. 
o Mat. 23 : 13. 

all-wise God, whom Jesus, by the em- 
ployment of the first person in Matthew, 
declares himself unequivocally to be. 
The expression may find its parallel in 
the Old Testament phrase, the word of 
the Lord a circumlocution for Jehovah, 
or -what in other connections is ex- 
pressed by thus saith the Lord. The dif- 
ficulty of the passage, as Alford remarks, 
is not so much in the meaning of this 
phrase, as in finding where in the Old 
Testament, the wisdom of God has spo- 
ken the w T ords here quoted. This excel- 
lent critic refers the whole saying to 2 
Chron. 24 : 18-22, enlarging the histori- 
cal incident, which merely developed 
one thread, so to speak, of God's pur- 
pose, into the divine revelation of the 
whole purpose of God, as the counsel 
of his will in heaven. This is undoubt- 
edly true, but it would be still better to 
refer the declaration of our Lord to the 
purpose of God, rendered obvious by 
the whole tenor of scripture, to continue 
to send his messengers, until the meas- 
ure of the nation's sin was filled, and 
their doom irreversibly sealed. For the 
verbal explanation of vs. 49-51, see 
Xs. on Matthew 23 : 34-36. What in 
Matthew is designated righteous blood 
is varied in Luke by blood of all the 
prophets ; and upon you may come in 
Matthew, is expressed by may be re- 
quired of this generation in Luke, the 
former referring to the execution of 
judgment, the latter, to the judicial re- 
quirement of punishment for the unlaw- 
ful shedding of blood. Prophets and 
apostles, see Eph. 2 : 20. 

52. See K on Matt. 23 : 13, where 
the words have taken away the key of 
knowledge, are incidentally explained. 



172 



LUKE. 



[A. D. 32. 



knowledge: ye entered not in 
yourselves, and them that were 
entering in ye hindered. 

53 And as he said these things 
unto them, the scribes and the 
Pharisees began to urge him 



Alford refers this, not to the key admit- 
ting to knowledge, but the knowledge- 
key to the right understanding of the 
law and the prophets, which show Him 
to the people, of whom they testified. 
The common interpretation, which refers 
it to the key of knowledge, which the 
Pharisees and lawyers, after locking the 
door, had retained in their possession, 
is the true one. Dr. Jahn says, that 
the allusion is to the presentation of a 
key to the candidate for the title of 
Kabbi, on his graduation from the sem- 
inary, symbolical of his capacity now 
to open the treasury of knowledge to 
others. This key they had virtually 
taken from the people, by their false 
intei-pretationsofthe divine oracles, and 
withholding from them the simple truth. 
In the parallel passage in Matthew (23 : 
13), they are directly charged with shut- 
ting up the kingdom of God against men. 
This serves to illustrate the more figur- 
ative language employed by Luke. 

53. To urge him vehemently. Some 
render, to be very angry. The verb lit- 
erally signifies to have or hold within, 
and is used to denote the disposition, fa- 
vorable or unfavorable, which one en- 
tertains towards another. Doddridge 
renders it fiercely to fasten upon him. 
Oishausen translates : to lie in wait, or 
lay snares for him. The following verb, 
to provoke him to speak (literally to draw 
out of the mouth by artful and provoking 
questions), would lead me to prefer the 
translation to press upon him with en- 
snaring questions. Both verbs would 
then refer to the same general act, the 
latter denoting the object or purpose 
for which they fastened upon him, and 
serving therefore to explain the former. 
The verb translated to provoke him to 
speak, is rendered variously by commen- 
tators. Its literal signification is to speak 
from the lips, i. e. from memory, in op- 
position to speaking from a manuscript ; 



vehemently, and to provoke him 
to speak of many things : 

54 Laying wait for him, and 
p seeking to catch something out of 
his mouth, that they might accuse 

him. p Ma. 12 : 13. 

hence, to dictate, and to answer, and 
make to answer off-hand, which is its 
meaning here. They plied him w T ith 
questions, hoping in his off-hand an- 
swers, to find some ground of accusa- 
tion against him, either before the Ro- 
man or Jewish tribunal. 

54. Laying wait for him. A mili- 
tary term signifying to lie in ambush, to 
form an ambuscade ; hence to lay snares 
as for an animal, to seek to circumvent. 
Both this verb and those in v. 53, indi- 
cate the same general idea of malignan- 
cy and craftiness, in seeking opportu- 
nity to effect his ruin by pressing him 
with insidious questions. There is 
hardly an instance to be found, where 
this deep-seated and diabolical hostility 
appears in blacker color, than on this oc- 
casion. The vileness of their conduct is 
enhanced by the fact, that their efforts 
to effect his ruin were put forth while 
he sat at the table of one of their number, 
who, we can hardly doubt, invited him 
with hostile and crafty intent, and who 
was among the foremost to find where- 
with to accuse him. While reading this 
fierce and malignant assault which they 
made upon him, we cannot but recur to 
Heb. 12: 3; 1 Pet. 2: 23, which seem 
to have been penned, in view of just such 
scenes as this, through which Jesus had 
to pass. To catch conforms to the met- 
aphor contained in the preceding word, 
laying wait for. Its literal signification 
is to hunt wild beasts, to chase, pur- 
sue, catch beasts of prey ; hence, to hunt 
down and capture men. The word is 
often found in the Old Testament, in the 
sense of hunting after the innocent. 
See 1 Sam. 24: 11; 26: 20; Lam. 4: 
18; Ezek. 13:18; Mic. 7:2. Here 
these wicked men laid snares for our 
blessed Lord, as though he were a vile 
wretch, to rid the country of whom 
would be the most praiseworthy achieve- 
ment. Might accuse him y either to the 



A. D. 32.J 



CHAPTER XII. 



173 



CHAPTER XII. 

IN a the mean time, when there 
were gathered together an in- 
numerable multitude of people, 
insomuch that they trode one up- 
on another, he began to say unto 

a Mat. 16 : 6 ; Ma. 8 : 15. 

civil .authorities as a seditious person, or 
to the people, as one who was a trans- 
gressor of the Mosaic law. 

CHAPTER XII. 

1-59. Jesus discourses with the 

DISCIPLES AND THE MULTITUDE. Galilee. 

Many of the sayings here joined in a 
connected discourse by Luke, are relat- 
ed by Matthew as spoken on other oc- 
casions. These will be noted in their 
appropriate place. 

1. In t/ic mean time, i. e. while our 
Lord was reclining at the table of the 
Pharisee. Were gathered tor/ether at 
the door of the house. It would seem 
that they crowded forward, either to 
get a sight of him, or what is more 
likely, to hear something of the con- 
versation which was going on within. 
Slier suggests, among other reasons for 
this great gathering, that their inten- 
tion may have been, to protect him 
from the excited and wrathful scribes 
and Pharisees. It was evidently a 
time of much excitement. An innu- 
merable multitude; literally, myriads, 
which is frequently put for an indefi- 
nitely large number. So that they trode 
(were likely to trample. Webster and 
Wilkinson) one upon another, in their 
attempts to see and hear him. Large 
numbers had doubtless been in attend- 
ance, when he discoursed with the 
Pharisees on the sin of blasphemy (11 : 
14-26), and their hypocrisy in demand- 
ing a sign (11 : 29-85). These numbers 
were still further enlarged, while he sat 
at meat with the Pharisees ; and now as 
he came forth, the vast multitude pressed 
forward, with such eagerness to obtain a 
favorable position to see and hear him, 
as to well-nigh trample one another 
down ; for with Stier, I regard this as 
a strong expression for crowding close- 
ly upon one another, and not intimat- 



his disciples first of all, b Beware 
ye of the leaven of the Pharisees, 
which is hypocrisy. 

2 c For there is nothing cover- 
ed, that shall not be revealed; 

o Mat. 16 : 12. c Mat. 10 : 26 ; Ma. 4 : 22 ; 
ch. 8 : 17. 



ing that they actually trode one upon 
another. The scene was such, howev- 
er, as to be almost a literal fulfilment 
of our Lord's declaration in Matt. 11 : 
12. He began to say, &c. He first 
addressed himself to his disciples, al- 
though doubtless so as to be heard by 
others, warning them against the leaven 
of the Pharisees, which he declares to 
be hypocrisy. This was their great sin, 
the leaven of which permeated and 
converted to its own vile and odious 
nature, their hearts, lives, and conduct. 
Alford says that hypocrisy was singled 
out, as the vice most dangerous to the 
disciples. However this may be, it was 
the leading sin of the Pharisees, and 
one for which they were most solemn- 
ly rebuked by our Lord. Stier says 
that this discourse has much of the 
condemnatory spirit of the preceding 
discourse, with which it is immediately 
related. Certain it is, that our Saviour 
showed that he feared not to rebuke 
these hypocritical and malignant ene- 
mies of truth, in public as well as in 
private, and to solemnly warn his dis- 
ciples against imbibing their spirit or 
imitating their example. First of all 
to the disciples and afterward to the 
multitude, v. 13. Stier takes these 
words with beware, in the sense of first 
of all take heed. 

2-9. See Ns. on Matt. 10 : 26-33, 
where these words are found with 
slight verbal variations. They are in- 
troduced there as a reason why the 
disciples had no cause to fear their 
enemies. Here in Luke, they stand as 
the reason why special heed should be 
taken against falling into this leading 
vice of the Pharisees. Any hypocrit- 
ical veil which they might throw over 
their real character, would be useless, 
for every secret thing was to be brought 
to light (vs. 2, 3), and their hypocrisy 



174 



LUKE. 



[A. D. 32. 



neither hid, that shall not be 
known. 

3 Therefore, whatsoever ye 
have spoken in darkness shall 
be heard in the light ; and that 
which ye have spoken in the ear 
in closets shall be proclaimed up- 
on the housetops. 

4 rf And I say unto you "my 

d Mat. 10 : 28 ; Is. 51 : 7, 8, 12, 13; Je. 1 : 8. 
6 John 15 : 14, 15. 

would be unmasked. They had no rea- 
son to practice concealment, through 
fear of men, for they were in the di- 
vine keeping (vs. 4-7). They who con- 
fessed him before men, should have a 
corresponding reward (v. 8), but those 
who denied him or blasphemed the 
Holy Ghost (working in the Incarnate 
Son of God, see N. oji Matt. 12: 31), 
committed a sin, for which there was 
no forgiveness (vs. 9, 10). This full 
and open profession of Christ, they 
would be assisted to make in the hour 
of peril (v. 12). Such I conceive to 
be the logical connection of these 
verses with the injunction in v. 1. 
What follows, after the interruption in 
vs. 13-21, must be regarded as frag- 
mentary, and not made up of one con- 
tinuous discourse. 

3. Shall be proclaimed, &c. The con- 
nection most naturally refers this to 
such things as the veil of hypocrisy 
might be intended to conceal, but 
which, in due time, would be stripped 
of their mask, and stand revealed to 
public gaze, nay, would be trumpeted 
abroad, as if they were proclaimed upon 
the house top. This has been usually 
referred to the open, free, and unre- 
served conversation which is enjoyed 
among friends, on the flat roofs of 
eastern houses, at the cool of the day, 
and which would give publicity to any 
thing which might be the theme of con- 
versation. But Thomson (Land and 
Book, vol. i., p. 51) thinks that it may 
be fairly inferred from the present cus- 
tom, that our Lord referred to public 
proclamations from the tops of houses. 
" At the present day," says he, " local 



friends, Be not afraid of them 
that kill the body, and after that 
have no more that they can do. 

5 But I will forewarn you 
whom ye shall fear: Fear him, 
which after he hath killed hath 
power to cast into hell; yea, I 
say unto you, Fear him. 

6 Are not five sparrows sold 
for two farthings, and not one of 
them is forgotten before God ? 



governors in country districts cause 
their commands to be thus published. 
Their proclamations are generally made 
in the evening, after the people have 
returned from their labors in the field. 
The public crier ascends the highest 
roof at hand, and lifts up his voice in 
a long-drawn call upon all faithful sub- 
jects to give ear and obey. He then 
proceeds to announce, in a set form, 
the will of their master, and demands 
obedience thereto." 

5, 6. After he hath hilled is taken by 
Bengel as an impersonal, after death has 
been inflicted. Hath power, i. e. au- 
thority. Yea, I say unto you, kc. An 
emphatic repetition of the preceding 
sentiment. Are not five sparrows, kc. 
In Matthew, are not two sparrows sold 
for a farthing. The decrease of value 
in Luke is founded on the natural and 
universal law of trade, that the price 
of an article is reduced according to 
the number taken. Hence in Matthew 
two are sold for one farthing ; in Luke, 
five for two farthings. The design, in 
both instances, is to show of how little 
value were these small birds, yet not 
one of which was forgotten before God, 
i. e. each one was the object of his un- 
ceasing care and protection. Thomson 
after speaking of the habits of this 
little bird, says, " when we see their 
countless numbers, and the eagerness 
with which they are destroyed as a 
Avorthless nuisance, we can better ap- 
preciate the assurance that our Heav- 
enly Father, who takes care of them, 
so that not one can fall to the ground 
without his notice, will surely take care 
of us, who are of more value than 



A. D. 32.] 



CHAPTER XII. 



175 



7 But even the very liairs of 
your head are all numbered. 
Fear not therefore : ye are of 
more value than many sparrows. 

8 -''Also I say unto you, Who- 
soever shall confess me before 
men, him shall the Son of man 
also confess before the angels of 
God: 

9 But he that denieth me be- 
fore men shall be denied before 
the angels of God. 

10 And * whosoever shall speak 
a word against the Son of man, 

/Mat.l0:82: Ma.S:33; 2Ti.2:12; Uo. 
2 : 23. g Mat. 12 : 31, 32 ; Ma. 3 : 28; 1 Jo. 
5 : 16. 



many sparrows." Land and Book, vol. 
i., p. 54. 

8-11. Before the angels of God. In 
Matthew (10 : 32), " before my Father 
which is in heaven." The one form of 
expression includes the other. MTio- 
soevcr shall speak, &c. The sin of 
blasphemy against the Holy Ghost here 
referred to, has been so fully discussed 
in my Note on Matt. 12 : 31, 32, that 
the reader is referred to what is there 
said of this awful, unpardonable sin. 
In v. 11, powers is a generic term, de- 
noting all who are in authority. 

13. The interruption of our Lord's 
discourse, here related, is one of the 
strangest occurrences in the gospels. 
That a man should obtrude his private 
and secular affairs upon the notice of a 
religious teacher, while in the midst of 
a most solemn address, referring to the 
everlasting interests of the soul, and 
uttered in the hearing of thousands, can 
only be accounted for, in the dominant 
influence of the love of gain, which ab- 
sorbs or expels from the soul every no- 
ble and generous impulse. While our 
Lord Avas holding sweet and heavenly 
discourse on these momentous themes, 
this foolish and selfish man was think- 
ing only how he could secure a division 
of the inheritance left him by his fa- 
ther, and which it seems was retained 
in the possession of his brother. There 



it shall be forgiven him : but un- 
to him that blasphemeth against 
the Holy Ghost it shall not be 
forgiven. 

11 h And when they bring you 
unto the synagogues, and unto 
magistrates, and powers, take ye 
no thought how or what thing ye 
shall answer, or what ye shall say : 

12 For the Holy Ghost shall 
teach you in the same hour what 
ye ought to say. 

13 % And one of the company 
said unto him, Master, speak to 
my brother, that he divide the in- 
heritance with me. 

h Mat. 10 : 19 ; Ma. 13 : 11 ; ch. 21 : 14. 

was nothing wrong in this request, 
when considered apart from the circum- 
stances in which it was made. It was 
right that the paternal inheritance 
should be equitably divided. No blame 
could have been attached to this man, 
if, after the failure of all other means 
of obtaining redress, he had claimed 
the vindication of his rights, which the 
law of the land afforded. But the re- 
ferral of such a matter to Jesus, and at 
so unseasonable a time, showed that 
the man had totally failed to discern 
the spiritual mission of our Lord, and 
supposed that he had come to adjust 
differences, and set all things right in 
the social and political, as well as reli- 
gious world. His error then consisted 
in such an entire devotion to earthly 
good, that the spiritual truths, to which 
Jesus had been giving utterance, fell 
unheeded, if not unheard, upon his ear. 
Hence unmindful of the deference due 
to so eminent a Teacher, or the pres- 
ence of the thousands who were hang- 
ing upon his words, he rudely inter- 
rupts the discourse with a matter of 
private and trivial interest. Speak to 
my brother. Probably his brother was 
standing by at this time, and this may 
have suggested the untimely request. 
That he divide with me the inheritance 
(i. e. patrimonial estate) is the order 
in which the words stand in the origi- 



176 

14 And lie said unto him, 
f Man, who made me a judge or a 
divider over you ? 

i John 18 : 36. 



LUKE. [A. D. 32. 

15 And he said unto them, 
* Take heed, and beware of covet- 
ousness : for a man's life consist- 

h 1 Ti. 6 : T, &c. 



nal. The word divide, here signifies to 
share. In respect to the division of 
property among brethren, the eldest 
had two shares (Deut. 21 : 17), while 
the rest of the children had equal por- 
tions. Some without reason think that 
this was a younger brother, who wished 
to share equally with the elder brother. 
14. Man. The word in the original 
has a shade of disrespect, there being 
another word for man, as a term of re- 
spect. There is also a strong antithe- 
sis between this and the friendly ad- 
dress in v. 4. If he was included among 
the persons there addressed as the 
friends of Jesus, his ill-timed and selfish 
request separated him from the num- 
ber, and reduced his claims upon the 
consideration of our Lord to such only, 
as resulted from his belonging to man- 
kind at large. Who made me, &c. Who 
constituted me a civil ruler, to judge or 
arbitrate between men, in regard to 
worldly matters of dispute? This is 
not my office. I was not sent into the 
world on such a mission. According to 
some critics, the difference between 
judge and divider, is that the former 
was a public judge, the latter, a private 
arbiter or referee. But it is perhaps 
better to regard the latter, as explana- 
tory of the former, in the sense of a 
judge or umpire to settle disputes. Ex- 
positors refer this reply of our Lord, to 
Ex. 2: 14, where, as Alford remarks, is 
shown the essential difference of the 
two offices of Moses and Christ. Over 
you. The plural refers to the generic 
sense in which man is to be taken. 
You, mankind, men in general. I agree 
with Stier, that if a dispute in relation 
to the settlement of their worldly affairs 
had arisen between Peter and John, or 
any of the apostles, our Lord would 
have interposed with his advice and au- 
thority. They were members of his 
own family, and belonged not to the 
world without. They had put them- 
selves under his special guidance and 



direction. But the class of which this 
man was the exponent, were yet out- 
side hearers, and belonged to Jesus 
neither by spiritual affinity nor external 
profession. Keeping in sight this dis- 
tinction between the relations of the 
church and the world to Christ, we see 
that the reply of our Lord to this man, 
does not conflict, in the least, with the 
apostolic direction in 1 Cor. 6 : 1-6. 

15. Our Lord takes occasion from 
this rude interruption, to warn the peo- 
ple against the sin of covetousness and 
greediness of gain, exemplified so forci- 
bly in the request, which had just been 
preferred to him. This warning ex- 
tends onward to v. 21, where he again 
turns and addresses his disciples, in a 
somewhat similar discourse. He said 
unto them, i. e. the multitude around 
him. It will be recollected that in vs. 
2-12, he had been speaking to his dis- 
ciples. Take heed and beware (literally, 
be on your guard against). An em- 
phatic fulness of expression, suited to 
the great evil, against which the people 
were warned. Covetousness. A strong 
word in the original, signifying greedi- 
ness, grasping selfishness. It is derived 
from a concrete noun, denoting one who 
has or claims more than his share, one 
who has never enough. This is the 
generic idea, and lies at the very basis 
of covetousness. Against this our Lord 
raised his warning voice in tones of 
earnest solemnity, which should reach 
every man down to the end of time, 
who is inclined to this detestable sin. 
As it regards the point in hand, it 
would seem that the omniscient eye of 
Jesus had detected this vice in the man 
who interrupted him ; or, to say the 
least, his request, so ill-timed and inap- 
propriate to the peculiar mission of Je- 
sus, indicated the precedence which he 
gave to things temporal over those 
spiritual, and which rendered him wor- 
thy of censure. A mail's life in the 
true and spiritual sense. An existence 



A. D. 82.] 



CHAPTER XII. 



177 



eth not in the abundance of the 
things -which he possesseth. 

10 And he spake a parable un- 
to them, saying, The ground of a 



which is to be eternal, does not consist 
in the few opening years of its earthly 
course. Life in its strictest sense, is 
the sura total of existence ; and what 
are the few days of earth, compared 
with the boundless eternity in another 
and higher sphere? In the abundance, 
kc. Happiness in the eternal world, 
does not depend on the abundance of 
earthly possessions. Hence how value- 
less are worldly riches, honors, pleas- 
ures, compared with the spiritual gifts 
and graces which form the sole ele- 
ment of enjoyment in the life to come. 
That this is the sense of our Lord's 
Avords, is evident from their literal 
translation, a mail's life does not consist 
in his possessions, even when he has them 
in abundance. But apart from its high 
spiritual signification, a man's earthly 
life is not perpetuated by a superabun- 
dance of earthly treasures. Beyond 
what is necessary for his personal wants, 
every thing is mere show and vanity. 
But then is not wealth a blessing? 
Most assuredly ; but only as it enables 
one to administer to the wants, and ad- 
vance the general happiness of others. 
Olshausen takes the latter clause, from 
his possessions, as denoting that no 
spiritual power can be ascribed to 
earthly possessions. But this neither 
suits the preceding context, nor meets 
the wants of the following parable, 
which is framed to show, that riches 
have no intrinsic power to furnish last- 
ing happiness, or perpetuate life, which 
is of God, and may be terminated at 
any moment. 

16. He spake a parable, &c. The 
point of this parable has just been al- 
luded to. A man is represented as 
having become so rich, by the bounti- 
ful product of his grounds, that he 
had no longer place to store away his 
fruits, whereupon he resolves to build 
more capacious storehouses, and hav- 
ing filled them with his goods, to give 
himself up to their enjoyment, free 
Vol. II.— 8* 



certain rich man brought forth 
plentifully : 

17 And he thought within him- 
self, saying, What shall I do, be- 



from all care and fear of want. In 
the midst of these anticipations of fu- 
ture happiness, he is suddenly called 
away from earth, and taught the les- 
son, which he failed to learn until too 
late, that " a man's life consisteth not 
in the abundance of his possessions." 
The general scope and intent of this 
parable, cannot well be mistaken. It 
is well denominated by the old exposi- 
tors, " the Parable of the Rich Fool." 
The ground, &c. It heightens the 
force of this parable, that the riches of 
this man were not the result of extor- 
tion, unfair dealing, a sharp eye to 
business, or a rigid, pinching economy, 
but of the bountiful harvests with 
which his industry had been crowned. 
Yet riches obtained from ever so com- 
mendable a source, if trusted in for 
happiness, will prove futile alike with 
wealth obtained by unfair means. The 
word rendered ground, literally signi- 
fies a large field or farm, in contradis- 
tinction to a diminutive of the same 
Avord, denoting a small field. The 
expression is not unlike our plural 
grounds, used for a large and well-cul- 
tivated piece of land. This man was 
therefore already rich, in his extensive 
landed possessions. Brought forth plcn- 
tifully. The tense in the original does 
not permit the reference of this to 
what happened from year to year, that 
is, a succession of abundant harvests, 
but to one crop so large, that if it 
could be well stored, it would suffice 
for the wants of many years to come, 
even if such rich harvests should never 
be yielded him again. We are to 
guard against the absurd idea, that 
there would be no further necessity of 
his tilling his farm. The simple point 
is, that such an abundant crop, as the 
present harvest had yielded, placed 
him beyond all fear of want from com- 
paratively unproductive harvests, in 
case such should ensue. 

17. He thought within himself. The 



178 



LUKE. 



[A.D. 



cause I have no room where to 
bestow my fruits ? 

18 And he said, This will I do : 
I will pull down my barns, and 
build greater; and there will I 

bestow all my fruits and my shall be required of thee : 
goods. 

19 And I will say to my soul, 



expression implies anxious thought and 
deliberation. The whole picture pre- 
sented of this man, is one of mental 
excitement, in view of his abundant 
harvest. Increase of wealth is usu- 
ally attended with increase of care and 
anxiety. Saying in his thoughts. In 
his highly excited state, he may have 
pronounced these words aloud to him- 
self. Because I have no room, &c. 
This was the cause of his disquietude. 
It was not how he could appropriate 
in the best way his surplus fruits, but 
how he could hoard them up in safety. 
Webster and Wilkinson notice the fre- 
quent use of my, in this and the two 
following verses, as if all these had 
been in his own disposal. 

18. This will I do. The words are 
expressive of a well-formed and final 
determination. He had fully consid- 
ered the matter, and here is the con- 
clusion to which he had come. / will 
pull down, &c. The site of these 
storehouses and granaries was so con- 
venient, that he concluded to demolish 
them, to give room for the erection of 
others more capacious. The parts of 
the parable are all in perfect keeping. 
Fruits of the field. Goods in general, 
such" as would not fall under the term 
fruits, but yet included in the general 
idea of eatables. Stier thinks that 
this word has a shade of irony, indi- 
cating the unspeakable folly which 
takes no account of the things truly 
good. Dr. Thomson (Land and Book, 
vol. ii., p. 264), after alluding to the 
custom of the ancients, to lay by 
fruits and grains for many years, as is 
evinced by the storehouses and wells 
or cisterns for grain, even yet found in 
Palestine, says, "that this was com- 
mon is implied in the parable of the 



' Soul, thou hast much goods laid 
up for many years ; take thine 
ease, eat, drink, and be merry. 

20 But God said unto him. 
Thou, fool, this night m thy soul 

then 



l Ec.ll:9; 1Co.15:32; Ja.5:5. m Job 
20:22; & 27:8; Ps. 52:7; Ja. 4:14. n Ps. 
39 : 6 ; Je. 17 : 11. 



rich fool, who built great storehouses, 
and laid up provisions for many years. 
If there had been no such storehouses 
in the land, and the custom of laying 
up grain for many years unknown, the 
terms of the parable would have lacked 
verisimilitude, a defect in construction 
which attaches to none of our Lord's 
parables." 

19. To my soul, i. e. to myself. This 
word is here to be distinguished from 
the spirit, or higher nature of man. It 
refers to his lower, sensuous nature, 
serving as a sort of connecting link 
between the body and the immortal 
spirit. Hence, as Olshausen observes, 
the soul, as susceptible of education 
and development, can be alike lowered 
to flesh, or elevated to spirit. The 
rich man by addressing these words to 
his soul, debased it to the low enjoy- 
ment of things merely fleshly and sen- 
sual. It was commanded to "take its 
ease, eat, drink, and be merry," that is, 
to substitute for its high intellectual and 
spiritual enjoyment, the low sensual 
pleasures of the animal nature. The 
last verb, be merry, signifies to be of 
happy mind, and well denotes the free- 
dom from all care and concern which 
resulted from this abundant accession 
of wealth. 

20. But God said, &c. What an antith- 
esis is here introduced ! How awfully 
do these words of God peal forth, as 
thunder from the bosom of a dark cloud, 
blackening the heavens, which but a few 
moments previous were glowing with 
the splendors of the noon-day sun. Said 
in effect, by the sudden and awful stroke 
of his providence. Thou fool; literally, 
fool! the deep scorn of the epithet 
being weakened, by the unnecessary 
pronoun in our English version. We 



A. D. 32.] 



CHAPTER XII. 



179 



whose shall those things be, which 
thou hast provided ? 
21 So is he that layeth up 



have here the estimate which God put on 
his plans for future ease and happiness. 
This night stands opposed to years, in 
v. 19. It is here implied that it was in 
the night, the usual hour of repose, that 
the rich man formed the determination 
expressed in v. 19. His great and un- 
expected wealth threw him into such a 
state of restless, feverish anxiety, as to 
the disposition for safe keeping, which 
he should make of his treasures, that he 
lay awake, planning and revolving one 
scheme after another, until he came to 
the conclusion here stated, when his 
joyous anticipations were arrested by 
the awful announcement, this night (lit- 
erally this very night) thy soul (which 
thou hast debased to the mere sensual 
enjoyment of the brute) shall be required 
of thee. Bengel remarks that the night 
is the time for divine revelations to 
men (Job 27 : 20), and also of sudden 
deaths. The parable is here very nat- 
ural and impressive. The outlines are 
so distinct, that it may readily be filled 
up. The soul of the rich man was re- 
quired on the very night in which he 
had made such provisions for his fu- 
ture ease and comfort, that all solici- 
tude on that score was removed. The 
sudden and tumultuous joy, which in the 
night-watches followed these visions of 
future happiness, may be supposed to 
have brought on apoplexy or some 
other cause of sudden death. This how- 
ever is mere conjecture, and has little 
to do with the great point of the para- 
ble, that in the midst of earthly pros- 
perity, God can call us away by any of 
his agencies, and show how valueless 
are the things of earth, on which we 
are prone to place our affections. The 
expression, thy soul shall be required, is 
literally, shall require thy soul, the sub- 
ject of the verb being omitted. Some 
interpreters supply they referring to the 
angels, the ministers of God's purposes. 
But such verbs are often employed in 
an impersonal sense, leaving the sub- 
ject undetermined. This is quite a com- 
mon practice with Luke. See v. 48 ; 



treasure for himself, ° and is not 
rich toward God. 

Mat. 6:20; v. 33; 1 Ti. 6 : IS, 19; Ja. 2:5. 

6 : 38, 44 ; 13 : 29 ; 14 : 35 ; 16 : 4, 9 ; 
23 : 29. Webster and Wilkinson sug- 
gest that it may here be so used, to 
soften the announcement. If so, may 
we not refer the subject to bad angels, 
commissioned to convey the souls of 
the wicked dead to the place of their 
punishment ? Good angels conveyed the 
soul of Lazarus to the abodes of bliss. 
May we not by a parity of reasoning as- 
sign to evil angels the same service, in 
respect to those who are condemned 
after death to the torments of the lost ? 
Tficn lehose shall these things be, &c. 
They shall no longer be thine. Thy 
soul can repose on them for no further 
happiness. This is the obvious scope of 
the inquiry, which nothing but the most 
perverse criticism would refer to the 
shallow question, as to what one of his 
heirs should possess his property. It is 
intended as a strong emphatic denial, 
that it would be his after death, and 
that it could therefore furnish any hap- 
piness to his soul beyond the grave. It 
is a brief and pointed question, involving 
a weighty truth, upon which the votaries 
of riches would do well to ponder, before 
the fatal summons shall render unavail- 
ing, all efforts to avert divine displeasure 
by repentance and faith in Christ. 

21. So is he. The original is brief 
and emphatic, thus he, i. e. such is the 
folly and disastrous end of him who 
aims to amass worldly riches, and docs 
not seek those enduring treasures, which 
are secured by acts of piety and benev- 
olence. Layeth up treasure for him- 
self. See N. on Matt. 6 : 19. Is not 
rich toward God. This is antithetic to 
the preceding clause, and with the 
proper use of earthly riches, embraces 
also the idea of spiritual treasures, called 
in 16 : 11, tJie true riches, and in Prov. 
8 : 18, durable riches. See also Eph. 

1 : 18 ; Col. 1:17; James 2:5. To- 
ward God, as opposed to the preceding 
words for himself, designates supreme 
love to Him, in opposition to the natu- 
ral state of man, which is one of su- 
preme selfishness. It is implied also 



180 



LUKE. 



[A. D. 32. 



22 And he said unto his dis- 
ciples, Therefore I say unto you, 
p Take no thought for your life, 
what ye shall eat ; neither for the 
body, what ye shall put on. 

23 The life is more than meat, 
and the body is more than rai- 
ment. 

24 Consider the ravens : for 
they neither sow nor reap ; which 
neither have storehouse, nor barn ; 
and q G-od feedeth them : how 

p Mat. 6:25. q Job 38 : 41 ; Ps. 147 : 9. 

that while man can lay up treasure for 
himself he cannot do this for God, whose 
are already the riches of the universe. 
Men's wealth in this higher and truer 
sense, consists in the proper use of the 
divine gifts and blessings, and not in 
laying them up for his selfish gratifica- 
tions. The phrase is equivalent to, 
"lay up for yourselves treasures, in 
heaven" (Matt. 6 : 20).. 

22-31. These directions are found, 
with slight verbal variations and trifling 
omissions and additions, in Matt. 6 : 25 
-33, on which see Notes. This portion 
of the chapter is however so closely con- 
nected in form and sentiment with what 
immediately precedes, that it must be 
regarded as forming a part of the con- 
versation which ensued after our Lord 
came out of the Pharisee's house. There 
is nothing strange in the repetition of 
this portion of the Sermon on the Mount. 
The caution against covetousness ad- 
dressed to the people, and the danger 
to which the disciples were exposed from 
the same insidious and widely prevalent 
vice, rendered it highly befitting, that 
he should impress upon their minds 
those great truths which he had before 
laid down. It is the overlooking of 
this fact that our Lord often repeated 
his sayings, which has perplexed and 
misled many expositors, and caused 
them to wrest passages from their true 
position, in their vain attempts to har- 
monize them chronologically with the 
parallel passages in other Evangelists. 
It is far more natural to suppose, that 



much more are ye better than the 
fowls ? 

25 And which of you with 
taking thought can add to his 
stature one cubit ? 

26 If ye then be not able to 
do that thing which is least, why 
take ye thought for the rest ? 

27 Consider the lilies how they 
grow: they toil not, they spin 
not; and yet I say unto you, 
that Solomon in all his glory was 
not arrayed like one of these. 

our Lord repeated this portion of his 
Sermon on the Mount, than that Luke 
should have detached it from that dis- 
course, and connected it with the para- 
ble of the rich fool, as we here find it. 

22. Therefore, in consequence of the 
vanity of earthly riches, / say to you. 
The collocation of the original is more 
emphatic, to you I say. The word you 
is strongly contrasted with them, refer- 
ring to the multitude in v. 15. The dis- 
ciples were not to regard themselves as 
exempt from the danger of covetousness, 
or to consider themselves beyond the 
necessity of warnings in reference there- 
to. Our Lord therefore turns to them 
now, with special directions in regard 
to the anxieties and cares of life. 

25. This verse shows that stature is 
to be translated life, or the time of one's 
life, for a cubit added to one's stature, 
could by no means be considered a 
thing which is least, whereas in the 
sense of time, it would be a very appro- 
priate expression. See 1ST. on Matt. 6 : 
27. The connection of this form of 
expression with the sudden death of the 
rich fool, gives to the meaning time, a 
special appropriateness. 

21. Consider the lilies, &c. "The 
Huleh lily is very large, and the three 
inner petals meet above, and form a 
gorgeous canop}-, such as art never ap- 
proached, and king never sat under, 
even in his utmost glory. And when I 
met this incomparable flower in all its 
loveliness, among the oak woods around 
the northern base of Tabor, and on the 



A. D. 32.] 



CHAPTER XII. 



181 



28 If then God so clothe the 
grass, which is to day in the field, 
and to morrow is cast into the 
oven ; how much more ivill lie 
clothe you, ye of little faith ? 

29 And seek not ye what ye 
shall eat, or what ye shall drink, 
neither be ye of doubtful mind. 

30 For all these things do the 
nations of the world seek after : 



hills of Nazareth, where our Lord spent 
his youth, I felt assured that it was this 
to which he referred. We call it the 
Hulch lily, because it was here that it 

was first discovered Our flower 

delights most in valleys (Sol. Song 2 : 1, 
2, 16), but is also found on the moun- 
tains. It grows among thorns, and I 
have had my hands sadly lacerated in 
extricating it from them. Nothing can 
be in higher contrast than the luxuriant, 
velvet softness of this lily, and the crab- 
bed tangled hedge of thorns about it." 
Thomson, Land and Book, vol. i. p. 393. 
28, 29. So clothe, i. e. so invest, the 
word being used of sumptuous apparel. 
The terms of the discourse are all ele- 
vated and striking. In this there is a 
decided advance in Luke, beyond what 
Ave find in the parallel portion in Mat- 
thew. Seek not, a strong expression for 
anxious desire. Be ye of doubtful mind, 
refers to the vacillation between hope 
and fear, which characterizes those whose 
confidence is not fully reposed in the 
protecting care of God. Webster and 
Wilkinson render this, be not unsettled 
in mind. The verb literally signifies, 
to raise up, to keep on high, so as to 
keep poised or wavering; hence to 
buoy up or excite the mind with false 
hopes and airy schemes. Such persons 
are liable to be unduly elevated or de- 
pressed, as their schemes and projects 
bid fair to be successful or the opposite. 

30. All these things, i. e. these earthly 
cares, anxieties, and pursuits. Nations, 
Gentiles, heathen, of the world outside 
the Jewish nation. 

31. See Ns. on Matt. 6 : 33. 

32. This verse stands connected with 
the preceding context, as a ground of 



and your Father knoweth that ye 
have need of these things. 

31 r But rather seek ye the 
kingdom of God ; and all these 
things shall be added unto you. 

32 Fear not, little flock; for 
s it is your Father's good pleasure 
to give you the kingdom. 

33 ' Sell that ye have, and give 

r Mat. 6 : 33. s Mat. 11 : 25, 26. 
t Mat. 19 : 21 ; Ac. 2 : 45 ; & 4 : 34. 

encouragement, that all their wants will 
be supplied. If it is their Father's pleas- 
ure to prepare them a kingdom, as the 
greater includes the less, much more 
(argument a fortiori. See K on Matt. 
5 : 15) will he bestow upon them these 
minor blessings. Little flock, i. e. a 
flock few in numbers. The word ren- 
dered flock, is a diminutive, and ren- 
dered still more so by the epithet little. 
Compared with the vast numbers who 
rejected the claims of Jesus, they were 
indeed a little band, but yet upon them 
and not upon the Israelitish nation at 
large, were the blessings of the Mes- 
sianic kingdom to be bestowed. The 
relation of shepherd to his people is 
glanced at, in the word flock, but is en- 
larged upon and rendered more promi- 
nent in John 10 : 1-18. It is your 
Father^ s good pleasure, i. e. it is the be- 
nignant purpose of your Father. Hence 
his care and protection exercised in 
their behalf, was not one of doubt or 
uncertainty, but provided for by his 
unchangeable purpose and love. TJie 
kingdom, i. e. the blessings and privi- 
leges of the Messianic kingdom. See N". 
on Matt. 8 : 11. The general sentiment 
is : Have no solicitude for the supply of 
your bodily wants, for all such minor 
blessings are implied in the kingdom, 
which your Father has been pleased to 
give you. It is well paraphrased by Dr. 
Burton. " I told you to seek the king- 
dom of God (v. 31) ; and I now say, 
that God intends to give you this king- 
dom. Do not therefore value your 
worldly possessions, but prepare for the 
world to come." 

33. Sell that ye have. This is a strong 
positive direction, for the negative one 



182 



LUKE. 



[A. D. 



alms; "provide yourselves bags 
which wax not old, a treasure 
in the heavens that faileth not, 
where no thief approacheth, nei- 
ther moth corrupteth. 



u Mat. 6 : 20 ; ch. 16 : 9 ; 1 Ti. 



19. 



in Matt. 6 : 19. They were not to lay 
up for themselves treasures upon earth, 
but to convert their property into that 
which might be distributed among the 
poor. The duty of almsgiving is thus 
most strongly enforced. The fact that 
God had provided for them a kingdom, 
and would not be unmindful of their 
temporal wants, is adduced as a reason, 
why they should give freely of their 
substance to the poor. They were not 
to hoard up their riches, through fear of 
future want, but casting their care upon 
God, they were to dispense with liberal 
hand to the necessities of others. The 
sentiment finds its parallel in 11 : 41, 
on which see Note. This command 
brings out a great principle, but is not 
to be interpreted as teaching that a man 
must literally sell all his possessions, 
and distribute the avails to the poor ; 
for in such a case, there would be no 
individual property, but all would be 
scattered at once to the winds. The 
command imposes upon every man such 
active, whole-hearted benevolence, that 
he would be willing to part with all his 
possessions, if the cause of his Redeem- 
er, and the interests of his fellow-men 
demanded the sacrifice. Bags which 
wax not old. Provision for future and 
enduring happiness, is here set forth, 
under the imagery of bags or purses 
made of such lasting material, as never 
to wear out, or become rotten. So in 
the next clause, unfailing treasures are 
clearly referred, by the words in the 
heavens, to those spiritual riches, which 
alone are durable and worth possessing. 
The imperishable nature of these riches 
are further set forth, in their exemption 
from thieves and moth, to which earthly 
riches are exposed. See N. on Mat- 
thew 6 : 20. 

34. For where your treasure is, &c. 
See N. on Matt. 6 : 21. This shows that 
v. 33 finds its parallel in Matt. 6 : 19, 20. 



34 For where your treasure is, 
there will your heart be also. 

35 a Let your loins be girded 
about, and y your lights burn- 
ing; 

x Ep. 6:14; lPe.l:13. y Mat. 25 : 1, &c. 

35-48. In this passage, our Lord en- 
joins the duty of continual and un- 
remitted watchfulness. The train of 
thought is much like that of Matt. 24 : 
42-51, on which see Notes. The no- 
tion of Olshausen, that Matthew bor- 
rowed that portion of the discourse 
from Luke, and introduced it out of 
its original connection, is certainly er- 
roneous, for both passages have undis- 
puted claims to originality, and suit 
well the context. But there is besides 
a moral consideration, impelling us to 
the belief, that Matthew has inserted 
in that great discourse, which grew 
out of the question proposed by the 
disciples, as to when Jerusalem would 
be destroyed, only what was actually 
spoken by our Lord. Detached and 
independent truths may be arranged 
by a writer, without regard to the pre- 
cise time or connection of their utter- 
ance. But not so with a discourse, 
like that of Matthew, which professes 
to have been pronounced on the Mount 
of Olives, and in reply to a specific 
question, proposed by the disciples. 
To weave into that answer, as though 
actually spoken, portions of discourses 
pronounced, on other occasions, by Je- 
sus, would be so dishonest an act, that 
we should be slow to impute it to 
Matthew. That our Lord repeated on 
that occasion, what he here enjoined 
upon his disciples, we cheerfully con- 
cede ; for, as we have remarked (N. on 
v. 22), this seems to have been his cus- 
tom in regard to weighty and impor- 
tant truths. 

35. Let your loins, &c. The allusion 
is to the long flowing robes of the Ori- 
entals, which were drawn up, and held 
fast by the girdle, when active exer- 
cise was demanded. See N. on v. 37. 
The disciples of Christ were to be in 
continual readiness for active duty. 
This is emphatically denoted by the 



A. D. 32.] 



CHAPTER XII. 



183 



36 And ye yourselves like unto 
men that wait for their lord, 
when he will return from the 
wedding; that, when he cometh 
and knocketh, they may open un- 
to him irninediately. 



structure of the original : Be your 
having been girded about, -where the 
verb denotes the continual state or be- 
ing, and the participle, the condition 
of readiness previously entered upon. 
And your lights burning, so as to be 
in readiness for the coming of your 
Lord. The same marriage custom lies 
at the foundation of this imagery, as in 
the parable of the ten virgins in Matt. 
25 : 1-13. There the virgins were to 
be in readiness to join with lighted 
torches the bridal procession, on the 
way to the house of the bridegroom's 
father. Here the servants were to be in 
readiness with lamps burning, to re- 
ceive the procession, as it approached 
the house, where the subsequent mar- 
riage festivity was to take place. Not 
only were their loins to be so girt, that 
they could hasten forth without delay, 
but their lamps were to be kept burn- 
ing for ready use. 

36. This verse is not an empty repe- 
tition of the preceding one, but con- 
tains a distinct and specific direction of 
great importance. In the preceding 
verse, they were to be in a state of 
continual readiness to receive their 
Lord. Here constant watchfulness is 
enjoined. The injunction was necessa- 
ry, for external preparation would be 
useless, unless accompanied with watch- 
fulness and fidelity, on the part of his 
disciples. Ye yourselves, is put here 
for the internal man, as opposed to 
the external preparation of the girded 
loins and lighted lamps. Men, i. e. 
men-servants. That wait for their lord. 
Here, as we have said, lies the differ- 
ence between these servants and the 
virgins in Matthew. They were wait- 
ing to join the marriage procession, 
these, to receive their lord, on his re- 
turn to his own house. The only ques- 
tion of doubt is, whether the lord re- 
ferred to here, was the bridegroom 



37 z Blessed are those servants, 
whom the lord when he cometh 
shall find watching : verily I say 
unto you, that he shall gird him- 
self, and make them to sit down 



Mat. 24 : 46. 



himself returning in marriage proces- 
sion to the house of his father, or 
some friend of the bridegroom return- 
ing to his own home, after attending 
upon the marriage" festivity of his 
friend. I cannot hesitate a moment, in 
referring it to the bridegroom himself. 
These servants were undoubtedly those 
to whom was designated the duty of 
opening the portals of the house, to re- 
ceive, with the brilliant glare of torches, 
the wedding train, as it entered with 
music and gladness, the house of the 
bridegroom, to which the bride, sur- 
rounded by her attendant virgins, was 
conducted. This establishes a beautiful 
harmony between this passage and 
the one in Matthew, giving complete- 
ness to the picture, and rendering the 
one explanatory of the other. That 
when he cometh, &c. As they knew 
^iot the precise time of his return, 
there was necessity for constant watch- 
fulness. Immediately is here a word 
of great emphasis. The master of the 
house was not to be detained a moment 
from entering his dwelling. All the 
preparations for his reception were to 
be made beforehand, and the servants 
were to stand ready and watchful, to 
admit their lord upon the first signal of 
his approach. 

37. Our Lord now encourages his 
disciples, by announcing the reward to 
be bestowed upon the faithful and 
watchful servants. Verily I say unto 
you. See N. on Matt. 5 : 18. He shall 
gird himself, i. e. gather up his flowing 
robe, and bind it with his girdle, so as 
not to be impeded in the work before 
him. See N. on v. 35. The servants 
had girded themselves, and stood in 
readiness to open unto their lord. Now 
he changes his relative position, and 
rewards their fidelity by serving them. 
He makes them to sit down to meat, 
and comes forth and serves them, " The 



184 



LUKE. 



[A. D. 32. 



to meat, and will come forth and 
serve them. 

38 And if he shall come in the 
second watch, or come in the 
third watch, and find them so, 
blessed are those servants. 

39 a And this know, that if the 
good man of the house had known 
what hour the thief would come, 



a Mat. 24 : 43 : 



ITh. 5:2; 2 Pe. 
;:3; &16:15. 



10; Ee. 



Saviour will receive his faithful people 
to himself, and to the enjoyment of 
heavenly blessedness, as freely, cordial- 
ly, and completely, as if he himself 
should serve them and minister to 
their bliss." Webster and Wilkinson. 
The illustration is not taken from the 
usual conduct of masters to servants, 
for the grace and condescension, which 
it illustrates, has no parallel on earth. 
The reward of those who are faithful, 
will be of grace, and not of debt. Eph. 
3 : 20. It had one illustration on earth, 
and that was in the incident referred 
to in John 13 : 4-12. In comparing 
this with 17 : 8, there will be found n6 
essential difference, for there the truth 
is illustrated, that all are unprofitable 
servants, but here, the wonderful conde- 
scension of the lord towards his ser- 
vants, who had well discharged the du- 
ties assigned to them. " The Lord 
himself, in that great day of his glory 
— the marriage supper of the Lamb — 
will invert the order of human require- 
ments (see 17 : 8), and in the fulness 
of his grace and love, will serve his 
brethren, — the Redeemer, his redeemed, 
— the Shepherd, his flock." Alford. 
The same love and condescension is 
illustrated in Rev. 3 : 20. 

38. In the second watch. The first 
watch is not mentioned, because the 
wedding-feast took place during that 
time. Olshausen thinks that the omis- 
sion of the fourth watch, shows that 
the Jewish division of the night into 
three watches is here referred to. But 
I like Alford's suggestion, that the 
fourth watch is not mentioned, because 
the return at so late an hour was im- 



he would have watched, and not 
have suffered his house to be 
broken through. 

40 6 Be ye therefore ready also : 
for the Son of man cometh at an 
hour when ye think ndt. 

41 <f Then Peter said unto 
him, Lord, speakest thou this 
parable unto us, or even to all ? 



o Mat. 24:44; & 25 : Y, 
34, "8C; ITh. 5: 



Ma. 13:33; ch. 21 
2 Pe. 3 : 12. 



probable. On the division of the night 
into watches, see N. on Matt. 14 : 25. 
Find them so, i. e. in such a state of 
readiness to receive him. Blessed are 
those servants, &c. An emphatic repe- 
tition of v. 37. 

39, 40. The necessity of continued 
and unrelaxed vigilance, is further il- 
lustrated by a householder, into whose 
house the thief entered, in consequence 
of the remissness with which he kept 
watch against his approach. The con- 
nection of this with the preceding con- 
text, is thus rendered obvious. This 
passage is repeated with hardly any va- 
riation, in our Lord's great prophetic 
discourse on the Mount of Olives. See 
Matt. 24 : 43, 44 (Note), and also Rev. 
3:3; 16:15. 

41. Some of the foregoing directions 
appeared to be of such general appli- 
cation, that Peter was in doubt, wheth- 
er they were intended for him and his 
fellow-disciples, or for the whole multi- 
tude (v. 1). Peter refers by this para- 
ble, to all the cautions, directions, and 
illustrations, contained in vs. 32-40. 
Some commentators, who seem bent on 
making Matthew indebted to the pres- 
ent discourse, for the corresponding 
portions of the discourse on Mount Ol- 
ivet, refer here to the fact, that Mat- 
thew omits this question of Peter, 
which renders our Lord's who then 
(Matt. 24 : 45) rather obscure. To this 
it may be replied, that Matthew omitted 
this question of Peter, for the sole rea- 
son, that it was not proposed on that 
occasion, as none but the apostles were 
present, and it would have therefore 
had no appropriateness. The connect- 



A. D. 32.] 



CHAPTER XII. 



185 



42 And the Lord said, c TVho 
then is that faithful and wise 
steward, whom his lord shall 
make ruler over his household, to 
give them their portion of meat 
in due season ? 

43 Blessed is that servant, 
whom his lord when he cometh 
shall find so doing. 

44 d Of a truth I say unto you, 
that he will make him ruler over 
all that he hath. 

45 e But and if that servant 
say in his heart, My lord delayeth 
his corning; and shall begin to 
beat the menservants and maid- 

c Mat. 24 : 45; & 25 : 21; 1 Co. 4 : 2. 
d Mat. 24 : 47. 6 Mat. 24 : 43. 

ive then in Matthew, is just what is re- 
quired to bring out the inferential rela- 
tion, which the Terse in which it is 
found, sustains to the preceding con- 
text. Here it connects in like manner 
v. 42, as an inference from what is im- 
plied in Peter's question. 

42. Our Lord does not reply in direct 
terms to the inquiry of Peter. His 
words seem, however, to have special 
reference to the apostles and ministers 
of Christ, who, as faithful and wise 
stewards, raised to be head-servants of 
the household of the faith, were to be 
particularly entitled to the blessedness 
of those who were found watchful at 
his coming. But in a more general 
sense, the discourse is applicable to all 
who belong to the family of Christ. 
For the verbal comments on vs. 42-46, 
see Xs. on Matt. 24 : 45-51. Over his 
household. The construction of the 
original refers to a constant and vigi- 
lant oversight, as though his authority 
and supervision rested upon his charge 
continually. Opposed to this quiet, and 
faithful discharge of his trust, is the 
noisy, boisterous, heartless, and licen- 
tious conduct of the faithless steward 
referred to in v. 45. 

47. In this verse, our Lord lays down 
the rule of judgment, by which dements 
are to be graded and punished. ~\Yhich 



ens, and to eat and drink, and to 
be drunken; 

46 The lord of that servant 
will come in a day when he look- 
eth not for him, and at an hour 
when he is not aware, and will 
cut him in sunder, and will ap- 
point him his portion with the 
unbelievers. 

47 And r that servant, which 
knew his lord's will, and prepared 
not himself, neither did accord- 
ing to his will, shall be beaten 
with many stripes. 

48 -'But he that knew not, 

/ Xn. 15 : 30 ; De. 25 : 2 ; John 9 : 41; & 
15:22; Ac. 17:30; Ja. 4:17. tf Le. 5:17; 
1 TL 1 : 13. 

knee: his lord's will by an open express 
command, such as Jesus was then giv- 
ing his disciples. This is to be referred 
back to the question of Peter. The 
apostles were pre-eminently entitled to 
rewards, as head-stewards in the family 
of Christ, in case they wisely and faith- 
fully discharged the duties of the high 
trust reposed in them. But if, like the 
wicked steward, they should abuse their 
Lord's confidence, and prove faithless, 
tyrannical, and licentious, their destruc- 
tion would be swift and terrible. Their 
high station and superior opportunities 
to know their Lord's will, would aggra- 
vate their doom, and render their pun- 
ishment more intolerable. Such is the 
obvious connection of this verse with 
the preceding context. Prepared not 
himself; literally, did not hold himself 
in readiness to execute his lord's com- 
mand. To his will, i. e. his declared 
will and purpose. With many stripes. 
The word stripes, is supplied from the 
following verse. The punishment here 
referred to is a servile one, being such 
as was inflicted by a master upon his 
servant. 

48. He that knew not. This refers to 

comparative and not absolute ignorance. 

In Rom. 2 : 14, 15, it is clearly shown 

that none are absolutely devoid of the 

I knowledge of God's will. See also Rom. 



186 



LUKE. 



[A. D. 32. 



and did commit things worthy of 
stripes, shall he beaten with few 
stripes. For unto whomsoever 
much is given, of him shall be 
much required; and to whom 
men have committed much, of 
him they will ask the more. 

1 : 20, where the heathen even are de- 
clared to be without excuse for sin, in 
consequence of the abundant knowl- 
edge of God, derived from the works 
of creation. Did tilings worthy of 
stripes. His acts of disobedience may 
have been even more glaring than those 
of his fellow-servant, who knew his 
lord's will, but his sins being compara- 
tively unintentional, his punishment on 
that account will be less severe. Alford 
says that it is difficult to assign any 
spiritual meaning to many stripes. But 
may we not rightly infer from this 
passage, as well as from the grades of 
bliss and glory in the rewards of the 
righteous (1 Cor. 15 : 41), that there 
are different degrees of punishment 
among the lost ? This is a reasonable 
conjecture, and certainly finds much 
support, if not absolute proof, from this 
passage. For unto whomsoever, &c. 
This passage finds its best explanation 
in Matt. 25 : 15-29, where the servant, 
who had received five talents, gained 
beside them five talents, and he that 
had received two, gained also other 
two. The principle is one of common 
application, that the possession of great 
gifts, involves a corresponding account- 
ability, that accumulation of gifts, gra- 
ces, and influence is the great law of 
God's house, and whoever violates that 
law, and suffers his talents to lie dor- 
mant, or squanders them upon his de- 
praved lusts, passions, and appetites, 
will bring upon himself the divine dis- 
pleasure. Much is given — tmich viill be 
required. The latter much is not iden- 
tically the former, but rather its avails 
or fruits, or in the language of the 
parable, which I have referred to, as 
elucidating and enforcing this active 
improvement of our endowments and 
opportunities for usefulness, the five 
talents gained from the right use of the 



49 h I am come to send fire on 
the earth ; and what will I, if it 
be already kindled ? 

50 But ' I have a baptism to 
be baptized with ; and how am I 
straitened till it be accomplished ! 

h V. 51. i Mat. 20 : 22 ; Ma. 10 : 38. 



five talents previously committed to him. 
So in the next clause, the word more, is 
equivalent to the preceding much, and 
whatever gain there may have been 
besides. The requisition on the service 
of Christ's followers is stringent, exact- 
ing, and unrelenting. But it must be 
remembered, that all these gifts, en- 
dowments, and means of usefulness, 
are but varied forms of expression to 
denote the efforts, which all should 
make to promote their own eternal 
happiness and that of others, and there- 
fore a firm and unyielding exaction of 
service and responsibility, is a merciful 
provision on the part of God, to secure 
the chief good of his creatures. 

49. This verse has been the subject 
of much discussion, and as is usual with 
passages involving difficulties, it has 
received a variety of interpretations. 
Olshausen remarks : " The last section 
of the discourse of Jesus conveys a very 
weighty, we might say alarming truth. 
The consciousness that our responsibil- 
ity increases with the talents intrusted 
to us, might awaken anxiety on the 
part of his disciples. This anxiety the 
Lord alleviates by placing himself at 
their side, with the view of imparting 
to entire humanity a higher life, but 
with the prospect of encountering for 
this very reason the greatest labors. 
Before each of his disciples, therefore t 
the Saviour places as inevitable, the 
necessity of entering into a severe 
struggle, for this is involved in his own 
appearance." Doddridge makes the 
connection to be this: "After all I 
have said to promote humanity and 
charity, yet it will in fact appear that 
/ am come to send fire on the earth, so 
opposite is my doctrine to the preju- 
dices and the lusts of men, and such are 
the violent contentions that my gospel 
will occasion, through the wickedness 



A. D. 32.] 



CHAPTER XII. 



187 



51 * Suppose ye that I am 
come to give peace on earth ? I 

k Mat. 10:34; v. 49. 

of those to whom it is preached." Gro- 
tius contends that our Lord passes 
from the necessity of Christian vigi- 
lance and watchfulness, to those times 
of persecution, in which it would be 
most especially needed. "Fire proba- 
bly means persecution for the faith." 
Webster and Wilkinson. All these and 
other expositions which might be cited, 
are based on the idea, that fire is here 
to be taken as the element of discord. 
This was a very natural inference from 
the variances and contentions spoken 
of in vs. 51-53. The cause of these 
strifes and dissensions they assume to 
be the fire, which our Lord sent upon 
the earth, and thus they interpret it. 
But may not those contentions referred 
to in vs. 51-53, be the result of the fire, 
rather than that in which it consists? 
In the light of 3: 16, Matt. 3: 11 (on 
which see Xote), and Acts 1 : 5, com- 
pared with Acts 2 : 3, may we not in- 
terpret this sending of fire to be the 
descent of the Holy Ghost, the effect 
of which would be the conversion of 
some, and the malignant opposition to 
truth of others ? Has not this been 
verified in the history of all nations, 
where the gospel has been preached ? 
This A'iew I regard as the true one, and 
it receives confirmation, not only from 
the foregoing considerations, but from 
the very form of the expression, to send 
(from heaven) fire into the earth. It is 
not the fire of discord already enkin- 
dled upon the earth, and to be fanned 
into more intense and raging action, 
by the advent of Christ, but it is a fire 
sent down upon the earth. It is some- 
thing which had not yet been known 
among men, but a heavenly gift to be 
enjoyed in the future. Corroborative 
of this is the following clause, vihat will 
I, if it be already kindled, which is evi- 
dently expressive of strong desire on 
the part of our Lord, that this advent 
of fire might soon be realized. This 
would scarcely have been his wish, if 
the fire spoken of was one of discord, 
strife, and even of persecution, as Web- 



tell you, Nay; 'but rather divi- 
sion: 

l Mi. 7:6; John 7: 43; &9:16; &10:19. 



ster and Wilkinson suppose. Our com- 
mon translation of this latter clause 
fails to bring out its true sense, which 
is this, and what do I wish? Would 
that it were already kindled! or, as 
Bloomfield slightly varies it, and what 
should /(have to) wish, if it were but 
already kindled? This gives point and 
consistency to the following verse, the 
sentiment of which is, but (before this 
great blessing of the descent of the 
Holy Ghost, symbolized by fire, can be 
fully enjoyed), / have a baptism to be 
baptized with, i. e. I am to be bathed 
in sufferings and death. The great 
blessing is to be purchased by agonies, 
in view of which my soul is straiten- 
ed (literally, held compressed, shut up), 
until they have been undergone and 
accomplished. This train of thought 
is consistent, natural, and harmonious 
with the imagery, which represents the 
descent of the Spirit as a baptism of fire 
(for such is the true interpretation of 
Matt. 3 : 11), and does no violence 
whatever to the construction of the 
original. The position of fire, in the 
original, renders it very emphatic, fire 
have I come to send, kc. So baptism in 
the next verse, has the emphatic posi- 
tion, a baptism have I to be baptized 
with. How am I ; literally, how greatly 
am I, &c. Stier's view of the interpre- 
tation of this passage coincides with 
the above. " What was this fire ? The 
all-quickening fire," asNovalis correctly 
calls it, "which is opposed to the waters 
of death ; the fire of the Spirit, with 
which, according to the Baptist's early 
word, he was to baptize unto a new 
life, the Pentecostal fire in the pure 
sense of that word. This is the fire of 
divine love, which the Holy Ghost kin- 
dles in the hearts of all beiievers." 

51. Xow comes one of the results of 
the gift of the Spirit in producing 
alienations, strifes, discords, separa- 
tions, even in families united by the 
closest relationship. Its introduction 
in this connection is natural and ap- 
propriate. The great blessing of the 



188 



LUKE. 



[A. D. 32. 



52 m For from henceforth there 
shall be five in one house divided, 
three against two, and two against 
three. 

m Mat. 10 : 35. 



Spirit's influence to be shed upon men, 
for the realization of which our Lord 
declared himself impatient, even though 
it were to be achieved by agonies un- 
utterably great, was yet to be followed 
through the perverseness of men, with 
results, which should rend asunder the 
strongest ties of earthly relationship, 
and light the torch of discord, through- 
out every community where the gospel 
was made known. Now if the send- 
ing of fire referred to in v. 49, were 
the sending of this discord directly in- 
stead of incidentally, the statement 
here made would be but a tame repeti- 
tion of the same idea. But if we refer 
that to the gift of the Spirit, and this 
discord to the result, we have a pro- 
gressive and well connected train of 
thought, with no repetition, or undue 
expansion of the same idea. The 
question may be asked, if the re- 
sult of the dispensation of the Spir- 
it is to bring on this discordant 
state of things, may it not be well 
and properly defined, that this fire of 
contention was sent of Christ, as it is 
claimed by some to be affirmed in v. 
49 ? It may be replied to this, that 
it is one thing to affirm that Christ has 
sent directly the brands of discord 
among men, and quite another to af- 
firm that he has sent the convicting, 
sanctifying influences of his Spirit, 
which like fire shall penetrate with its 
purifying influence the masses of the 
community, bringing some to uncondi- 
tional submission to God, and incident- 
ally by the agency of second causes, 
arousing in the minds of others the 
most open and bitter hostility. The 
latter is the office-work of the Spirit, 
the former is not. Christianity is not 
responsible for the wars and bloodshed, 
which have marked her history since the 
Pentecostal effusion of the Spirit. Her 
enemies have charged this upon her, 
but falsely and with malicious intent. 



53 The father shall be divided 
against the son, and the son 
against the father; the mother 
against the daughter, and the 
daughter against the mother; the 

Her mission has been one of peace. 
The office of the Spirit is to allay the 
stormy passions of the soul, to bring 
the hearts of men into sympathy with 
the great law of benevolence and love, 
laid down in Matt. 5 : 44. But if v. 49 
is to be interpreted, as the fire of dis- 
cord sent directly by Jesus, we shall 
have to acknowledge the mission of the 
gospel, to be far different from what 
we have heretofore claimed it to be. 
It may be well to remark, in addition, 
that the sentiment of vs. 49, 50, is in- 
tended to be one of encouragement. 
He had just laid down a rule of judg- 
ment, which enforced so rigid a per- 
sonal accountability, that his disciples 
might well cry out, Who then can 
avoid the penalty due to transgression, 
if stripes are to follow both intentional 
and unintentional sins? Our Lord, 
in the way of encouragement, promises 
to send them the Holy Spirit, which 
like fire shall purify them from the 
dross of sin, and render them accepta- 
ble to God. But this very Spirit, whose 
renovating, sanctifying influence, they 
were to experience in such rich degree, 
would be the means of such a separa- 
tion in feeling and action, between 
persons of the same community, and 
even family, that it would be a source 
of division and alienation, as though 
our Lord, by whose death were pur- 
chased and secured the blessings of 
the promised Spirit, had come down 
not to send peace but rather division 
upon the earth. Such seems to me to 
be the connected sense of this much 
controverted passage. 

52, 53. See Ns. on Matt. 10 : 34-36. 
No special meaning is to be given here 
to the number jive, it being selected 
to give verisimilitude and emphasis to 
the division spoken of. The alienation 
was not to be confined to two mem- 
bers of the family, but was to embrace 
the whole. The number selected was 



A. D. 32.] 



CHAPTER XII. 



189 



mother in law against her daugh- 
ter in law, and the daughter in 
law against her mother in law. 

54 And he said also to the peo- 
ple, n When ye see a cloud rise 
out of the west, straightway ye 
say, There cometh a shower ; and 
so it is. 

large enough to bring out fully this 
law of universality, and yet not so 
large as to expose the argument to 
the objection, that these dissensions 
may have arisen from the diverse and 
conflicting interests, -which are apt to 
interrupt the harmony of large fami- 
lies, rather than from the cause here 
assigned. 

54-59. Our Lord here censures the 
people for their blindness, in regard to 
the signs of the times. The family 
alienations and divisions were declared 
in v. 52, to follow immediately upon 
his mission. From henceforth, from 
this time onward, there shall be divisions 
and discords, rending asunder the clos- 
est and strongest bonds of friendship 
and affection. Can ye not discern the 
approach of this state of things, from 
the signs of the times ? Are you so 
quick and accurate in your prognosti- 
cations of the signs betokening fair or 
foul weather, and can you not read the 
aspect of the moral heavens, and discern 
the characteristic of the times now at 
hand ? The sentiment is much like that 
in Matt. 16 : 1-3, on which see Xote. 

54. Tlie people. The multitudes re- 
ferred to in v. 1, and who were ad- 
dressed in vs. 15-21. Then follow di- 
rections especially.given to his disciples 
(vs. 22-53). Here he resumes his ad- 
dress to the people. A cloud rise out 
of the west. Showers in Palestine pro- 
ceed from the west, in which direction 
lay the Mediterranean. See 1 Kings 
18 : 44. "As in ancient times, the 
west wind brings rain, and the north 
drives it away." Thomson, Land and 
Book, vol. i. p. 131. 

55. TJicre will be heat, as the south 
wind blows from the equatorial region. 
The Arabian desert also lay south of 
Palestine, from which the wind some- 



55 And when ye see the south 
wind blow, ye say, There will be 
heat ; and it cometh to pass. 

56 Ye hypocrites, ye can dis- 
cern the face of the sky and of 
the earth ; but how is it that ye 
do not discern this time ? 

n Mat. 16 : 2. 



times blew with almost scorching inten- 
sity. The word rendered heat, literally 
signifies, a burning heat. 

56. See N. on Matt. 16 : 3. Ye can 
judge, i. e. discern, distinguish, form a 
judgment of. And of the earth. This 
refers to the appearance of the hills, 
trees, herbs, and the like, whence prog- 
nosticators of the weather draw also 
their signs of rain and heat. How is iti 
Intensive; how strange is it? This time. 
In Matthew, the signs of the times. The 
Messianic times are evidently referred 
to. Our Lord here teaches that there 
are in the moral heavens, as clear indi- 
cations of the providential designs of 
God, in reference to the church and its 
triumphs, as are to be read in reference 
to the weather in the natural heavens, 
and the direction of the wind. " The 
material and moral world are under the 
same government, and are equally sub- 
ject to human observation, in order that 
we may find out the ways of God." 
Webster and Wilkinson. Daniel ad- 
dressed himself to the study of the signs 
of the times, as indicated in the proph- 
ecies, and in the course of events then 
taking place, and divined therefrom the 
near approach of the restoration of 
God's people to their own native land. 
See Dan. 9 : 2. Simeon, and Anna, and 
other pious Israelites, were in a state of 
confident expectation of the advent of 
the Messiah, from the signs of the times, 
which they were in the fight of proph- 
ecy so diligently studying. It is the 
duty of all God's people to be quick to 
discern the indications of his provi- 
dence, in regard to the various modes 
of Christian action and benevolence, 
which the state of the world now makes 
obligatory upon all, who pray for the 
welfare of Zion. The eye of the church 
is yet dull to read the glorious future, 



190 



LUKE. 



[A. D. 32. 



57 Yea, and why even of your- 
selves judge ye not what is right ? 

58 "When thou goest with 
thine adversary to the magistrate, 
p as thou art in the way, give dili- 
gence that thou mayest be deliv- 



o Pr. 25 
p See Ps. 



Mat. 5 : 25. 
6 : Is. 55 : 6 



which the book of divine providence, 
as well as of revelation, shows to be 
rapidly drawing near. 

57. The argument progresses in its 
proof of their moral dulness, insincer- 
ity, and wilful misapprehension of the 
ways of God. The word yea, is not 
found in the original, and is unneces- 
sarily inserted by our translators. And 
why even. There is a slight adversative 
shade, which would be expressed most 
in accordance with the original, but why 
even. The words of yourselves, refer to 
the ability to read the signs of the times, 
by the exercise of their own judgment 
and reflective powers, without the aid 
of those signs and wonders, which Jesus 
had condescended to display in proof of 
his Messiahship. There is therefore an 
antithesis, between their ability of them- 
selves to judge of the character and 
claims of Jesus, and the aid which they 
were receiving from him in interpreting 
the Messianic signs. Olshausen op- 
poses it to the higher spiritual nature 
within, from which the discriminating 
act proceeds. But the argument is very 
obscure and unsatisfacto»y, by which 
he supports this view. " Our Lord ap- 
peals to their natural conscience, rea- 
son, and judgment, as sufficient to guide 
them to this conclusion." Webster 
and Wilkinson. Dr. Burton thus para- 
phrases it : " You might learn this from 
the declaration of the prophets; but 
why do you not learn your duty in this 
respect, from what you do in ordinary 
cases?" The argument is very simple 
and plain. If you would bestow the 
care and attention upon the usual as- 
pect of the times, that you do in prog- 
nostications of the weather, you would 
stand in need of no further assistance, 
to enable you to arrive at the truth in 
reference to these Messianic times. 
What is right refers to aright judgment, 



ered frOm him ; lest he hale thee 
to the judge, and the judge deliv- 
er thee to the officer, and the offi- 
cer cast thee into prison. 

59 I tell thee, thou shalt not 
depart thence, till thou hast paid 
the very last mite. 

in regard to the true character of 
Jesus. 

58, 59. In these verses, our Lord 
adduces an example of the prudent and 
thoughtful care, which they bestowed 
on their earthly concerns, and the prompt 
action, which characterized their efforts 
in courts of human litigation, to avoid 
the sentence of the law. The word 
when, would have been more literally and 
clearly translated for instance when. 
This is repeated from the Sermon on 
the Mount (Matt. 5: 25, 26), with a 
slight verbal variation. The connec- 
tion here is such as to place beyond a 
doubt, that its reference is not to a mere 
prudential avoidance of the expenses, 
delays, uncertainties, and judgments of 
human tribunals, but the dreadful re- 
sult of procrastination in making one's 
peace with God. It is an example of 
what they would do, in relation to their 
exposure to the righteous judgment of 
God, if they brought to the considera- 
tion of spiritual things, the same pru- 
dence, forethought, and energy of ac- 
tion, which marked their conduct in 
human affairs. These verses are not 
therefore to be regarded, as thrown in 
here without design or regard to the 
connection, but serve to illustrate and 
confirm the charge of moral blindness 
and dulness, in relation to the ways and 
works of God, then in process of devel- 
opment. In regard to the verbal ex- 
planation of this passage, the reader is 
referred to the Note on Matt. 5 : 25, 26. 
In its spiritual application, Webster and 
Wilkinson interpret adversary as the 
impersonation of God's law. Give dili' 
gence ; literally, take pains, do thine ut- 
most. Stier says that this was a Roman 
legal formula, but I think that our Lord 
in addressing, as he did here, the peo- 
ple, would rather employ terms appro- 
priate to the Jewish tribunals, than 



A. D. 32.] 



CHAPTER XIII. 



191 



CHAPTER XIII 
rjlHERE were present 



X season some 



that 



at that 
told him of 



those derived from Roman jurispru- 
dence, which would tend to excite prej- 
udice in those Galileans, who were so 
hostile to Roman rule. Tliat thou may- 
est be delivered from him. The impos- 
sibility of so satisfying the claims of 
God's holy law, as to be delivered from 
its penalty, was a matter, which might 
be apprehended by natural reason, and 
hence of themselves they might have seen 
their need of the intervention of just 
such a Saviour, as the signs of the times, 
together with his miracles and doctrine, 
showed Jesus to be. The word ren- 
dered judge, is a varied repetition of 
the preceding word magistrate. God is 
the Judge (Ps. 50 : 6 ; Eccles. 3:17; 
Rom. 2:6; Heb. 12 : 23), but in the 
economy of redemption, the Father hath 
committed all judgment into the hands 
of the Son. John 5 : 22, 27 ; Acts IT : 
31. And the judge deliver thee, &c. 
See Ns. on Matt. 13 : 41, 42. Officer; 
literally, a doer, used of an officer, whose 
duty it was to exact payment, especially 
of taxes and public imposts. The very 
term itself is therefore expressive of 
the utter hopelessness of avoiding the 
penalty of the law, in any other way, 
than by a full satisfaction of the claims 
of justice. On the value of the mite, 
see N. on Mark 12 : 42. 

CHAPTER XIII. 
1-9. The slaughter op certain 
Galileans, and the Parable of the 
barren Fig-tree. Galilee. This inci- 
dent is connected with the foregoing 
discourse, by the words at that season, 
(more literally, on that same occasion.) 
There was probably a pause in his dis- 
course, when these persons who were 
present (not came to him, as some 
wrongly interpret) reported the slaugh- 
ter by Pilate of these Galileans. It 
must, I think, be regarded as a sort of 
interruption, or presentation of a sub- 
ject quite foreign from the solemn and 
spiritual nature of the discourse, to 
which they with others had been lis- 



the Galileans, whose blood Pilate 
had mingled with their sacri- 
fices. 



tening. They were evidently such as 
made no application of the truth to 
themselves, but like the covetous man 
(12: 13), were thinking of other things, 
and especially of this occurrence, which 
had recently taken place, and was so 
adapted to exasperate the Galileans. 
As it regards this historical incident, we 
have no means of determining to what 
sedition of the Galileans it particularly 
refers. They are thought by some to 
have been the followers of Judas of 
Galilee, who, with Zadock a Sadducee, 
taught that the tax levied by Quirinus 
was repugnant to the law of Moses, and 
therefore not to be paid. Although 
this insurrectionary movement was re- 
pressed (see Acts 5 : 37), yet his follow- 
ers were quite numerous, and bore no 
inconsiderable part in the wars with the 
Romans, which ended in the destruc- 
tion of Jerusalem. See Joseph. Antiq. 
xviii. 1. § 6 ; Jewish War, n. 17. §§ 7-9 ; 
vii. 8. §§ 1-6. Such slaughters as the 
one here referred to, were quite fre- 
quent, from the riots which often at- 
tended the great feasts at Jerusalem. 
As the blood of these Galileans was 
shed, while they were offering sacrifi- 
ces, the slaughter must have taken 
place in the outer court of the temple. 
It was partly from this circumstance, 
looked upon doubtless by many as a 
special judgment of God for their sins, 
and partly from the state of spiritual 
unconcern, which the introduction of 
this secular theme in the midst of so 
solemn and searching a discourse 
showed these men to evince, that our 
Lord replied in the manner he did, tak- 
ing no further notice of the incident, 
than to draw from it the inference, as 
to the importance of personal and in- 
dividual repentance, in order to escape 
the doom pronounced against sin. 
Those who translate the verb came to 
him, and do not include, therefore, 
these persons among our Lord's audi- 
tors in the preceding discourse, make 
the reply of Jesus to hinge solely on the 



192 



LUKE. 



[A. D. 32. 



2 And Jesus answering said 
unto them, Suppose ye that these 
Galileans were sinners above all 



popular impression, that great and un- 
expected calamities and casualties indi- 
cated a high degree of wickedness in 
those upon whom they fell. This was 
the view which Job's friends took of 
the calamities that befell him. It is 
very natural to connect sin and suffer- 
ing even in the present life, but the 
visitation of the latter is no sure index 
of the existence of the former, especial- 
ly in such degree as to call for special 
judgments from above. Such a view 
would overlook the great object of dis- 
cipline in earthly trials and privations, 
by which God prepares his children for 
his presence above. 

2. Suppose ye, &c. Our Lord knew 
that such was their thought, although 
they had given it no open expression. 
Were sinners above all the Galileans. 
It is not denied by Jesus, that these 
men were sinners, or that sin is visited 
by divine judgments, either in this or 
the future life. He only designs to 
rectify the popular mistake, that the 
slaughter of these Galileans proved 
them to be greater sinners than others 
who escaped so violent a death. The 
language of our Lord is aimed at those, 
who superstitiously attributed every 
calamity or casualty to the special 
judgment of God, instead of looking 
upon all sin as deserving his highest 
displeasure. Men sometimes suffer from 
the general sins of the community in 
which they dwell. National sins are 
frequently visited on individuals. These 
slaughters of Pilate, which involved the 
death of comparatively few, were the 
foreshadowings of what was to fall upon 
the whole nation, unless averted by re- 
pentance. No one has any right to de- 
nounce a fellow-being as an enormous 
sinner, because some sudden judgment 
has overtaken him. Olshausen justly 
remarks that " sin and punishment are 
not so distributed below, that each in- 
stance of suffering on the part of an in- 
dividual, must be the consequence of 
his own sin. Hence we cannot from 



the Galileans, because they suffer- 
ed such things ? 

3 I tell you, Nay : but, except 



suffering infer the antecedent sin of the 
sufferer, but rather the sin of the whole 
body to which he belongs." 

3. i" tell you, Nay. The original is 
more emphatic, ' No, I tell you, no such 
preeminence in sin is to be attributed 
to them, from this their bloody and 
cruel death.' Except ye repent, &c. 
This is an emphatic and solemn decla- 
ration, that the sins of all, unless re- 
pented of, will lead to certain and irre- 
trievable ruin. If these men who re- 
ported the occurrence to our Lord 
were among his auditors, as I suppose 
they were, there is a strongly implied 
censure, that they should suffer their 
thoughts to wander away from themes, 
so intimately connected with their spir- 
itual welfare, and rest upon occurren- 
ces, which, however important and in- 
teresting in a worldly point of view, 
could bear no comparison in importance 
with those, to which he had just been 
directing their attention. The lan- 
guage is a severe rebuke to these men 
and all others, who ward off the force 
of truth, by suffering their thoughts to 
revert to other men, whom they fancy 
to be greater sinners than themselves, 
and therefore more exposed to God's 
righteous judgments. Repent. This is 
the word expressive in the New Testa- 
ment of evangelical repentance, or a 
change of mind, disposition, governing 
purpose. See N. on Matt. 3 : 2 ; 2? : 3. 
Likewise is not to be pressed to signify 
precisely the same kind of death which 
these Galileans suffered, although this 
was doubtless true of many, who fell 
before the Roman sword, in the sangui- 
nary scenes which followed. The sim- 
ilarity consisted rather in the complete- 
ness and awful nature of the ruin, which 
was to come upon them. This was 
verified in the destruction of Jerusa- 
lem, as well as in the previous slaugh- 
ters, by which Galilee was devastated 
by the" Romans. But it would deprive 
this passage of its principal significan- 
cy, to limit it to the temporal judg- 



A. D. 32.] 



CHAPTER XIII. 



193 



ye repent, ye shall all likewise 
perish. 

4 Or those eighteen, upon 
whom the tower in Siloam fell, 
and slew them, think ye that they 



merits, which were to fall upon the na- 
tion. It has a higher and more awful 
import in the judgments, which will 
overtake the finally impenitent in the 
world to come. 

4. To illustrate this truth still more 
forcibly, our Lord refers to the eigh- 
teen persons who were killed by the 
fall of the tower in Siloam, and avers 
that this providence was not to be inter- 
preted, as indicative of their being 
greater sinners than others. Such cas- 
ualties were indeed a part of the gen- 
eral suffering, which sin had entailed 
upon the race, but were not to be es- 
pecially referred to, as proofs of the 
aggravated character of the sins of 
those who were the subjects of them. 
Those two examples embrace such ca- 
lamities as are inflicted instrumentally 
by man, and those also which come more 
directly from the hand of Providence. 
This comprehensive view renders the 
lesson of instruction complete, and 
precludes the reference of any calami- 
ty or misfortune Avhatever, to the spe- 
cial infliction of the divine judgments for 
sin. This does not, however, conflict 
at all with the scriptural view, confirmed 
by observation, and in many instances, 
by painful experience, that sin often 
entails lasting misery, even in the pres- 
ent life, and brings with it its own pun- 
ishment. Both these views are true, 
but should never be so confounded, as 
to make suffering in this world the 
sign of special judgments from God. 
This, as we have remarked, was the 
grand mistake of the friends of Job, 
his overwhelming calamities being re- 
ferred by them to a special judgment, 
in view of some great sin of which he 
must have been guilty. The tower in 
Siloam was probably near the fountain 
of the same name (see N. on John 9 : 
1) in Jerusalem, which includes there- 
fore the dwellers in Jerusalem in the 
same doom, which had just been pro- 
Vol. II.— 9 



were sinners above all men that 
dwelt in Jerusalem ? 

5 I tell you, Nay : but, except 
ye repent, ye shall all likewise 
perish. 

nounced on the impenitent Galileans. 
Stier suggests that these persons may 
have been confined in this tower by 
the Jewish Sanhedrim, " which would 
render apt the parallel with the case of 
the Galileans ; in both instances, they 
were liable to punishment : in the for- 
mer, they had fallen under the sword 
of government ; in this, they were 
overtaken by the anticipating judg- 
ment of God reinforcing the judg- 
ments of men." The word sinners, in 
this verse, is literally debtors, on which 
see N. on Matt. 6 : 12. Ye shall all 
(both Galileans and Jews) likewise per- 
ish. As the walls and towers of Jeru- 
salem did not fall upon the Jews during 
the siege, but the famine and sword did 
the principal work of destruction, the 
word likewise, must have here the same 
general sense, as in v. 3, and proves 
the interpretation there given it to be 
the right one. 

6-9. The doom just pronounced upon 
the Jewish nation, unless it was avert- 
ed by timely repentance, is still fur- 
ther ana more forcibly illustrated by 
the parable of the barren fig tree, 
the central idea of which, is the long- 
suffering of God towards his people, 
before he visits them with final exci- 
sion. But the parable is also one of 
private and personal application. Every 
sinner who remains in impenitence, 
may and should apply its warning and 
instruction to his own condition. In 
the interpretation of the parable, the 
great features are only to be considered, 
yet like all parables based upon the af- 
fairs of common life, they are not to 
be pressed too far in their individual 
application. It is evident that the 
fig tree refers primarily to the Jewish 
nation, but in a secondary sense to 
every impenitent sinner, who enjoys 
the means of grace. We need give 
ourselves no trouble, as to what the 
vineyard, in which this fig tree was 



194 



LUKE. 



[A. D. 32. 



6 He spake also this parable ; 
a A certain man had a fig tree 

a Is. 5: 2: Mat. 21 : 19. 



planted, means. The introduction of 
this feature in the parable is evidently 
designed to show, that the tree had a 
position in favorable soil, and where 
it was prominently exposed to the no- 
tice of the owner, as he passed along 
through his vineyard, inspecting its 
condition, and seeing what fruit was 
ripening for his use. The owner of the 
vineyard is evidently God, who by his 
word and ordinances had prepared his 
people, from the time they were chosen 
to be his peculiar inheritance, to bring 
forth fruit, corresponding to the cul- 
ture he was bestowing upon them. But 
the nation, through the whole line of 
its history, had been, to a greater or 
less extent, rebellious, stiff-necked, un- 
productive of the fruits of holiness, 
and highly deserving of excision. But 
why had it been spared so long ? Why 
had prophets been sent from time to 
time, to call the people to repentance, 
to announce God's readiness to forgive 
their rebellious ingratitude if they 
would turn to Him, and the terrible 
doom, which awaited them if they per- 
sisted in their contumacy and rejection 
of his rightful authority? It was be- 
cause they had an Intercessor. The 
dresser of the vineyard urged their be- 
ing spared, in hope that they would 
bring forth the fruits of righteousness. 
Can any one doubt, that this was the 
office-work of Jesus Christ, and that he 
is therefore referred to by the dresser 
of the vineyard? Yet Alford refers 
this to the Holy Spirit, pervading, as a 
distinct Personality, all the vine dress- 
ers, Moses, the Prophets, the Baptist, 
the Lord himself, the Apostles, and 
Teachers after him. He adopts this 
view, on the ground, that it is the Son 
himself, who is the special owner of 
the vineyard, because it can only be 
properly said of him, that he came 
seeking fruit (see John 1 : 11). But 
this is encompassed with difficulties, 
and presents a confused view of the 
subject. The owner is assumed to be 
our Lord himself, and yet both he 



planted in his vineyard ; and he 
came and sought fruit thereon, 
and found none. 

and his apostles, and ministers, as well 
as Moses, and the whole array of proph- 
ets in the old dispensation, are the 
dressers through the all-pervading Per- 
sonality of the Holy Spirit of God. 
But can Christ be the owner, and at 
the same time dresser of the vineyard, 
without confusing the features of 
the parable, so as to render them inex- 
plicable ? It does not relieve the mat- 
ter, in my judgment, to make Christ 
the dresser of the vineyard, through 
the pervading influence and energy of 
the Spirit. If he is the dresser, as we 
believe he is, it is by his own office- 
work in the economy of redemption, 
and not in a way which reduces him to 
be a co-laborer with Moses, the proph- 
ets, apostles, and all the ministers of 
his word. The only explanation unen- 
cumbered of difficulties, is that which 
I have given, in accordance with the 
view of the great majority of inter- 
preters; and that is, that God is the 
owner, and Christ the dresser of the 
vineyard. This brings out the respec- 
tive office-work of the Father and Son, 
in the economy of redemption. The 
former is the Sovereign Lord and Pos- 
sessor of all things; the latter took 
upon himself the subordinate office of 
restoring man to his original state of 
allegiance and holiness, from which he 
had fallen. He is the Mediator be- 
tween God and man, the Intercessor 
whose urgent plea, ' Spare them a little 
longer,' secures to men the prolongation 
of the day and means of grace. Noth- 
ing can be more consonant with the 
office-work of the Son, than the duty 
and office of the dresser of the vine- 
yard in the parable. The agency of 
the Holy Spirit, which is the pur- 
chase and gift of Christ, is to be re- 
ferred to the means made use of to re- 
claim lost men, represented in the par- 
able by the digging about and manur- 
ing the tree. In this, as subordinate 
instrumentalities, are embraced all the 
means of grace, such as the preaching 
of truth, the reading of God's word, 



A. D. 32.] 



CHATTER XIII. 



195 



7 Then said he unto the dress- 
er of his vineyard, Behold, these 
three years I come seeking fruit 
on this fig tree, and find none : 

the prayers and efforts of the pious in 
behalf of their perishing fellow-men. 
These are all to be regarded, as the 
means which our Great Intercessor and 
Advocate makes use of, to bring men 
to repentance, before the time expires, 
which through his prevalent interces- 
sion has been allotted them for this 
purpose. This makes the functions 
of the Trinity correspond to the terms 
of the parable, and relieves it of much 
of the difficulty, which attends every 
other mode of explanation. 

It is supposed that the term three 
years has reference to the duration of 
our Lord's public ministry, but this is 
far-fetched and fanciful. A definite 
time had to be mentioned to give veri- 
similitude to the parable. Tltree years 
seems to have been selected as a num- 
ber neither too great nor too small. A 
tree may for some reason remain bar- 
ren for one or even two years. But if 
it be fruit-bearing, it will hardly remain 
barren the third year. Yet that in ex- 
treme cases this was so, is evident from 
the plea of the dresser, to spare it an- 
other year, in hopes of bringing it by 
extra culture into a productive state. 
Why cumber eth it the ground ; or 
more literally, also the ground. It was 
not only a worthless, unproductive tree, 
but it also cumbered the ground, in- 
juring the soil, and occupying a space, 
which might have been applied to the 
cultivation of some other fruit tree. 

8. This year also seems to imply, that 
it was not the first time the owner had 
threatened to cut down the tree, but 
was induced to let it remain by the en- 
treaty of the dresser of the vineyard. 
Shall dig about it, &c. i. e. dig holes 
about the root, cast in manure, as Trench 
says is done to orange trees in the south 
of Italy. Thomson (Land and Book, 
vol. i. p. 539) says, "Those who expect 
to gather good crops of well-flavored 
figs are particularly attentive to their 
culture, and not only plough and dig 



cut it down; why cumbereth it 
the ground ? 

8 And he answering said unto 
him, Lord, let it alone this year 

about them frequently, and manure 
them plentifully, but they carefully 
gather out the stones from the orchards, 
contrary to their general slovenly hab- 
its." Illustrations of the happy effect 
of the process here referred to, in bring- 
ing old and unproductive orchards to a 
state of fruitfulness, are within the ob- 
servation of all. No remedy is more 
commonly applied to a barren tree, or 
one which bears inferior fruit, than to 
loosen the soil about the roots, and place 
thereon light manure. If it bear fruit. 
Our translators have rightly supplied 
well, in the sense that there will be no 
occasion to remove the tree, if it be- 
comes fruit-bearing. Doddridge, not 
looking with his usual critical eye to the 
Greek construction, renders : perhaps 
it may bear fruit. This loses sight of 
the antithesis, and gives a very weak 
and frigid sense. After that, &c. Fu- 
ture time is here specified, but it is left 
indefinite. It might be that the tree 
would be cut down the very next year, 
or it might be possibly spared still 
longer. But one thing was certain, if 
unproductive, it was to be cut down. 
The decree had gone forth. Nothing 
could avert its doom, but the yielding 
of its tribute of fruit to the owner of the 
vineyard. Even He who was the im- 
personation of love, the Intercessor, had 
yielded so far as to say, after that thou 
shalt cut it down. Alford seizes upon 
this as another argument, that the Son 
could not be the dresser of the vine- 
yard, inasmuch as he himself in his ca- 
pacity of final Judge was to cut down 
the tree. But has not the Father, to 
whom judgment rightfully belongs, 
committed all judgment into the hands 
of the Son (John 5 : 22)? Would not 
the owner of the vineyard most natu- 
rally and appropriately cut down the 
fig tree by the agency of the dresser ? 
Is not our Lord in his office of Judge, 
as well as Intercessor, subordinate to 
the Father ? " TJwu shalt cut it down," 



196 



LUKE. 



[A. D. 33. 



also, till I shall dig about it, and 
dung it : 

9 And if it bear fruit, well: 
and if not, then after that thou 
shalt cut it down. 

is therefore the very form of expres- 
sion, which we should have expected 
from the Son to the Father, who sent 
him to redeem and reclaim mankind, 
and to execute judgment upon such as 
submit not to the divine will. It must 
also be remembered, that God is angry 
with the wicked every day, and that 
the very work of intercession is attrib- 
uted, in other portions of the Bible, to 
our blessed Saviour. See Isa. 53 : 12; 
Heb. 1 : 25 ; 9 : 24. 

It is well remarked by Olshausen 
that " the idea of a delay of God's 
avenging judgment, that time may be 
left men to turn, runs throughout Scrip- 
ture." This was particularly true of 
the Jewish nation, in regard to whom 
this parable has primary reference. 
Prophets were sent to warn them of 
impending judgments. The past his- 
tory of the nation was rich with illus- 
trations of God's forbearance, and also 
of his dread judgments executed against 
sin. In the destruction of Jerusalem 
by Nebuchadnezzar and the long cap- 
tivity which followed, there was a fore- 
shadowing of what would again be vis- 
ited upon the city and people, unless 
God's judgments were averted by re- 
pentance. Year after year, they were 
provoking God to anger, and yet they 
were spared. But the time of their 
final and dreadful excision came. The 
intercessory prayer of Him whom they 
had rejected and crucified, was no 
longer uttered in their behalf. Their 
very Messiah, who had so long been 
their Friend and Intercessor, himself 
came to execute upon them the dread- 
ful judgment, by which their city and 
nation were destroyed. The applica- 
tion of this parable to the individual 
sinner is equally solemn, pertinent, and 
instructive. What instances of divine 
forbearance are furnished in the lives 
of wicked men ? How often is the in- 
terposition of mercy so marked and i 



10 ^T And he was teaching in 
one of the synagogues on the sab- 
bath. 

11 And, behold, there was a 
woman which had a spirit of in- 



apparent, that we can almost hear the 
tones of entreaty, " Let him alone this 
year also." But to all there is a 
limit of divine forbearance. Unless 
averted by timely repentance, the 
threatened excision will come, and 
there will be no power to escape the 
dreadful doom. 

10-21. The healing of the infirm 
woman on the Sabbath. Perea. Luke 
now passes over to incidents, which 
took place after our Lord had taken his 
final leave of Galilee, and had retired to 
the region beyond Jordan. The best 
Harmonists place this incident after 
John 11 : 47-54, where we are told, 
that in consequence of the counsel of 
Caiaphas against Jesus, he retired from 
Jerusalem, to a city called Ephraim, 
near to the Avilderness (see N. on John 
11 : 54). That the healing of this wo- 
man took place in this region is evident, 
as Dr. Robinson remarks, because it 
immediately precedes, and is thus con- 
nected with, our Lord's journeying to- 
wards Jerusalem (see v. 22). 

10. Was teaching. The word in the 
original is strongly expressive of con- 
tinuous action. It was while he was 
teaching in the synagogue, that the fol- 
lowing miracle took place. The infer- 
ence is that this woman, although thus 
bowed down, was an attendant upon 
the regular synagogue worship, and 
from the fact that our Lord said nothing 
to her about the forgiveness of sin, or 
her sinning any more, she was doubt- 
less to be regarded as a daughter of 
Abraham, not only by natural descent, 
but in the higher spiritual sense (Gal. 
3:7). This is also confirmed by the 
fact, that she glorified God (v. 13) be- 
fore the whole assembly, which, when 
all the circumstances of the* case are 
taken into view, shows that her heart 
was in sympathy with the words of her 
tongue. 

11.-4 spirit of infirmity, i. e. a spirit 



A. D. 33.] 



CHAPTER XIII. 



197 



firmity eighteen years, and was 
bowed together, and could in no 
wise lift up herself. 

12 And when Jesus saw her, 
he called her to him, and said un- 
to her, Woman, thou art loosed 
from thine infirmity. 

13 h And he laid his hands on 

b Ma. 16: 18; Ac. 9:17. 

causing physical debility and deformity. 
The power of wicked spirits to produce 
disease, is abundantly shown in the 
word of God. Sec Mark 10:1; Acts 
10:38; 2 Cor. 12: 7; Job 2:7. See 
also X. on Matt. 4 : 24. Some exposi- 
tors have doubted, whether this was a 
case of real possession. Alford remarks 
that in direct instances of possession, 
he did not lay on his hands or touch 
the person, but only in cases of sick- 
ness or bodily .infirmity. But granting 
this to have been his usual custom, the 
proof of which, however, can only be 
negative, it would have no force what- 
ever to neutralize the direct and posi- 
tive assertion, both here and in v. 16, 
that her disease was the result of de- 
moniacal possession. Was bound to- 
gether, or as we say, was bent double. 
Her disease was spinal and extending 
down to the loins. In no wise, i. e. not 
at all. She was so bent down, as to be 
totally unable to raise herself up, or 
even to look up. Lift up the head. 
Our translators have supplied herself, 
but this is less accordant with the usage 
of the verb, which refers mostly to the 
elevation of the head. 

12. Wlien Jesus saw her; literally, 
Jesus having seen her. He did not wait 
to be accosted by her or her friends, 
but in his compassion, he anticipated 
her request. Indeed she may have been 
at this time coming into the synagogue, 
and not yet have been aware of his 
presence. That she had the faith requi- 
site to be the recipient of his healing 
power, is evident, as has been remarked 
(X. on v. 10), from the silence of our 
Lord respecting it, while in other sim- 
ilar cases, especially when the miracle 
was wrought in public assemblies, he 



her: and immediately she was 
made straight, and glorified God. 
14 And the ruler of the syna- 
gogue answered with indignation, 
because that Jesus had healed on 
the sabbath day, and said unto 
the people, c There are six days in 



which men 



ought 

c Ex. 20 : 9. 



to work: in 



demanded some act or declaration of 
faith, as a prerequisite to the cure. 
Art loosed from thine infirmity. The 
nature of her disease rendered this form 
of address appropriate. The muscles 
of her back had been in a state of rigid- 
ity, from which they were now loosed. 
Reference may also be had to what is 
said in v. 16, of her having been bound 
so long by Satan, and now being loosed 
from this bond by the healing power of 
Jesus. The tense of the verb art loosed, 
regards the act as already performed, 
so instantaneous and complete was her 
cure, upon the laying on of his hands. 
"With most majestic simplicity he only 
announces at first the fact — poor wo- 
man, thou art loosed from thine infirm- 
ity, thine eighteen years are ended — 
lift up thyself, for thou canst ! " Stier. 

13. He laid his hands on her. He 
did this to confirm her faith, and ren- 
der the cure, in the eyes of the specta- 
tors, palpable and unmistakable as to 
its source. Was made straight; lit- 
erally, was set upright, i. e. had the 
power of standing erect. What won- 
drous power and grace on the part of 
Jesus, and what a relief to this poor 
woman, whose bodily posture had been 
such for eighteen years, that she could 
look only upon the ground ! 

14. The ruler of the synagogue see- 
ing this miracle, became very indignant, 
but instead of directly addressing Je- 
sus, turns to the people and upbraids 
them for the violation of the sabbath, 
as though they had participated in this 
transaction. He does not condescend 
to hold an argument with our Lord, in 
regard to the lawfulness of the act 
which he had just performed. He may, 
perhaps, have called to mind, how on 



198 



LUKE. 



[A. D. 33. 



them therefore come and be heal- I * doth not each one of you on the 
ed, and d not on the sabbath day. I sabbath loose his ox or his ass 
15 The Lord then answered from the stall, and lead him away 



him, and said, Thou hypocrite, 

d Mat. 12 : 10 ; Ma. 3 : 2 ; ch. 6 : 7 ; & 14 : 3. 

a previous occasion, the Pharisees and 
'scribes had been silenced, when they 
accused Jesus of sabbath-breaking, in 
healing the man with the withered 
hand on that day (see 6 : 6-11) ; or he 
was too indignant to hold any personal 
conversation with him. At any rate, 
he chose to administer rebuke to Jesus 
in this indirect way. He answered in 
such terms, that it was a sort of reply 
to the address of Jesus to the woman. 
Because that Jesus had healed, &c. This 
furnishes the reason for his rude, cow- 
ardly, and indirect attack upon Jesus. 
The old Pharisaic leaven of hypocrisy 
was at work in him, and manifested its 
presence by this pious horror, at the 
alleged violation of the sabbath. 
Tliere are six days, &c. He begins as 
though he were about to repeat the 
fourth commandment, but so confused 
and excited is he, that he mingles up 
with this reference to the law, an un- 
just, and, as Stier says, a most self- 
stultifying discourse. He indirectly 
charges the people with working on 
the sabbath, although in the present 
instance, they had no connection what- 
ever with the act of healing, which had 
just been performed on the woman. 
Nor had she herself any active partici- 
pation in the affair. She had preferred 
no request to be healed. She had ad- 
dressed no words whatever to Jesus. 
She had simply raised herself upright, 
when he announced, that she was 
loosed from her infirmity. No labor 
whatever had been performed by any 
of those present, yet he virtually charges 
them with having violated the sabbath, 
by informing them, that there are six 
days in which men ought to work, and 
that in them they should come to be 
healed. His whole harangue is absurd 
and ridiculous. As Stier well remarks, 
to have obeyed this ruler of the syna- 
gogue, the woman ought to have said, 
" No, Lord, this is the sabbath day, I 



to watering ? 



Ch. 14 : 5. 



am not yet loosed, to-morrow I shall 
be able to lift myself up and praise the 
Lord." But the malicious intent of 
this ruler transcends even his folly. He 
covertly and meanly endeavors to con- 
vey the impression, that the cures per- 
formed by our Lord, were not super- 
natural, but such as were produced by 
human agency, and not therefore to be 
distinguished from the common medical 
treatment of patients. The bitterness 
of his hate is too great for the open ex- 
pression of this sentiment, and he in- 
dignantly inveighs against the violation 
of the sabbath by the performance of 
such labors. The words ought to work, 
are referred to, in come and be healed, 
in the next clause, as one of the forms 
of labor, appropriate only to the six 
working days. 

15. Lord. "This title well accords 
with the assertion of authority, and 
the tone of the rebuke now assumed 
by Jesus." Webster and "Wilkinson. 
Thou hypocrite ; literally, hypocrite ! 
See N. on Matt. 23 : 24. the hypocrisy 
and malice of this man richly merited 
this severe rebuke of our Lord. The 
address is to him personally, but in the 
words each one of you, all in the syna- 
gogue, who shared the ruler's feelings, 
are included. Loose his ox, &c. The 
illustration conforms to the words, thou 
art loosed, in v. 12. The argument is 
the same as that employed in Matt. 12 : 
11, on which see Note. These cavilling 
Pharisees would take all pains to see 
that their cattle were well fed and 
watered on the sabbath day, not, how- 
ever, from humanity to their beasts, 
which the law of God required, but 
from motives of self-interest. This 
made the argument of our Lord the 
stronger,^for if they would do this on 
the sabbath day from so low and un- 
worthy a motive, their charge, that he 
had violated the sabbath in what he 
had done, was most glaringly hypocrit- 



A. D. 33.] 



CHAPTER XIII. 



199 



16 And ought not this woman, 

f being a daughter of Abraham, 

whom Satan hath bound, lo, 

these eighteen years, be loosed 

/ Ch. 19 : 9. 



ical and offensive. Loose his ox, and 
having led him aioay, give him drink, 
spreads out the successive steps of la- 
bor involved in the general act. In 
this respect, it was something more 
than the mere utterance of the words, 
thou art loosed, &c. The ease with 
which his fiat, which they hypocriti- 
cally denominated labor, was perform- 
ed, contrasts strongly with the pains- 
taking, with which acts that are purely 
human are performed. 

16. The collocation of the words of 
this verse in the original, are very em- 
phatic. This (woman) being a daugh- 
ter of Abraham, whom Satan hath bou?id, 
lo, for eighteen years, ought not (she) to 
be loosed, &c. The contrast between 
this woman and the dumb beast, which 
they would take such pains to provide 
with water on the sabbath day, is ren- 
dered very emphatic by the prominence 
given to the fact, that she was a daugh- 
ter of Abraham. She was not only a 
human being, and therefore of vastly 
higher value and importance than a 
mere animal, but she was a daughter 
of Abraham, and that too in the high- 
est sense of the term (Gal. 3:7). The 
argument in its application, is one of 
great strength and pertinency. Satan, 
the great adversary of all good, and 
the enemy of the human race. What 
was done by an inferior demon, is here 
attributed to his prince and leader. 
Hath bound, lo, these eighteen years, is 
another heightening point of contrast. 
The beast had been confined in the 
stall only since the preceding day, 
and that too by those whose interest 
it was to treat the animal kindly; but 
this daughter of Abraham had been 
held in the bonds of Satan, her most 
powerful and deadly foe, for eighteen 
years. The word rendered lo, behold, 
is introduced, as though our Lord was 
at that time contemplating the long 
and frightful bondage to Satan, from 



from this bond on the sabbath 
day? 

17 And when he had said these 
things, all his adversaries were 
ashamed : and all the people re- 



which he had just released her. This 
knowledge of the duration and cause 
of her infirmity, indicates our Lord's 
omniscience. On the sabbath day ; lit- 
erally, on this very sabbath day. Ought 
help to have been delayed a single day ? 
Was not her suffering such as to jus- 
tify immediate relief? The argument 
(a fortiori) of our Lord was convincing, 
and as Ave are told in the next verse, put 
his enemies to shame, and gave great joy 
to the people. The illustration is more 
marked and emphatic, than the similar 
one of the same kind made use of in 
Matt. 12: 11; for there the brute ani- 
mal was in danger of perishing, here it 
only was exposed to temporary incon- 
venience for the want of water ; there 
it was a person with a withered hand 
who was healed, here it was a daughter 
of Abraham, bowed down through dia- 
bolical agency for the long period of 
eighteen years. 

17. Adversaries. The word in tho 
original implies deep-seated and per- 
manent opposition, the literal significa- 
tion being lying over against or opposite 
to. The verb translated were ashamed, 
is intensive, were thoroughly put to 
shame being the more literal transla- 
tion. The idea of disgrace is also at- 
tached to it. Their shallow and ma- 
lignant hypocrisy had been so thorough- 
ly exposed by Jesus, that they were 
conscious that they had forfeited the 
respect of the common people, and 
hence they were filled with a sense of 
shame and disgrace. Opposed to this 
was the joy which pervaded the multi- 
tude, at the glorious things which were 
done by him. The present tense is em- 
ployed in the original, which makes it 
very clear that other miracles were 
wrought on this same day, in the pres- 
ence of the multitude. Rejoiced for 
all (more literally, over all) the glorious 
things. The idea is one of joyful con- 
templation. The tense of the verb re- 



200 



LUKE. 



[A. D. 33. 



joiced for all the glorious things 
that were done by him. 

18 ff Then said he, Unto what 
is the kingdom of God like ? and 
whereunto shall I resemble it ? 

19 It is like a grain of mustard 
seed, which a man took, and cast 
into his garden ; and it grew, and 
waxed a great tree ; and the fowls 
of the air lodged in the branches 
of it. 

g Mat. 13:31; Ma. 4:30. 



20 And again he said, Where- 
unto shall I liken the kingdom of 
God? 

21 It is like leaven, which a 
woman took and hid in three 
measures of meal, till the whole 
was leavened. 

22 1" A And he went through 
the cities and villages, teaching, 
and journeying towards Jerusa- 
lem. 

h Mat. 9: 35; Ma. 6 : 6. 



joiced, denotes the permanency of the 
joy, which had taken possession of the 
people. 

18-21. The connection of these par- 
ables here is not very plain. They 
were pronounced in Matthew and Mark, 
on the same occasion in which he pro- 
nounced the parable of the sower. 
The connective then, does not quite an- 
swer to the original, which is, and he 
said or was saying, and perhaps, as 
Webster and Wilkinson suggest, means 
"now his discourse on this occasion 
was the two parables," i. e. they con- 
stituted the theme of his discourse on 
the present occasion. In such a case, 
however, we should have expected the 
neuter article in the Greek, as is usual, 
when a well-known saying or theme of 
discourse is referred to, by the words 
with which it commences. 

18. Unto what, &c. See N. on Matt. 
11 : 16. Whereunto shall I resemble 
it? See N. on Mark 4 : 30. 

19, 20. See Ns. on Matt. 13 : 31-33. 
The verbal resemblance between the 
two passages is very close. What 
Matthew calls a tree, Luke designates 
a great tree, omitting altogether Mat- 
thew's additional words, the greatest of 
herbs. Mark has also some slight vari- 
ations in his reference to the mustard 
seed, as the least of all seeds, but when 
sown and having sprung up to be a 
tree, producing great branches, so that 
under its shadow the fowls of the air 
may repose. The grammatical structure 
of the parable also varies in the three 
evangelists, showing that no one of the 
writers was a plagiarist of the others; 



but that the accounts were drawn from 
distinct and independent sources. In 
regard to the mustard tree, Dr. Thom- 
son (Land and Book vol. i. p. 101) 
says of the mustard plant, " It may 
have been perennial, and have grown 
to a considerable tree, and there are 
traditions in the country of such so 
large, that a man could climb into 
them ; and after having seen red pepper 
bushes grown on, year after year, into 
tall shrubs, and the castor bean line 
the brooks about Damascus, like the 
willows and the poplars, I can readily 
credit the existence of mustard trees, 
large enough to meet all the demands 
of our Lord's parable." There can be 
no doubt that, in regard to the size of 
the tree, our Lord's parable was true to 
nature. Whether that was the same 
or a different species, from what is now 
found in Palestine, may perhaps admit 
of a question. 

22-35. Our Lord teaches as he 
journeys towards Jerusalem. Perea. 
This portion of Luke's Gospel, extend- 
ing as far as 18 : 14, is peculiar to him. 
Verse 22 denotes the general connec- 
tion, both local and temporal, of these 
discourses of our Lord. He was now 
approaching, evidently by a somewhat 
circuitous route, the city of Jerusalem, 
there to finish, by suffering and death, 
the work given him to do (John 17 : 4). 
On his way, he imparted religious in- 
struction to his disciples and the peo- 
ple, who followed him from place to 
place, or attended his ministry, as he 
passed through the towns and villages. 
The parables which he pronounced 



A. D. 33.] 



CHAPTER XIII. 



201 



23 Then said one unto him, 
Lord, are there few that be 
saved ? And he said unto them, 



on these occasions, and which are here 
recorded by Luke, will ever render it 
one of the richest and most instructive 
portions of the New Testament. 

23. Tlicn said one, &c. It is most 
likely that this person was one of the 
multitude, whose alarm had been ex- 
cited by the words of our Lord, and 
who wished to find some encourage- 
ment in the reply to the question which 
he here proposed. The prospect of his 
personal salvation would be more or 
less encouraging, according to the 
largeness or smallness of the number 
who would be finally saved. Doddridge 
suggests that the question may have 
been proposed by one of the disciples, 
from motives of mere curiosity, as to 
the numbers who would enter a king- 
dom so extensive, as the parables of 
the mustard-seed and leaven, showed 
the kingdom of God to be. Bloomfield 
says that it was a point of dispute in 
the Jewish schools, whether salvation 
was to be universal or limited to a few 
elect. The motives which prompted 
the question here put to our Lord, will 
always remain a matter of doubt and 
conjecture. That it was not a frivolous 
or supercilious question, or one put 
from motives of mere curiosity, seems 
to me to be clear from the reply of 
Jesus, which makes no allusion to the 
pride, hypocrisy, or cavilling temper 
of the man, but is a straightforward 
and solemn answer, couched, however, 
according to our Lord's usual manner, 
in figurative language. Are there few 
that be saved? literally, are those (now) 
being saved few? The present tense 
confines the question to what was then 
going on. But the application and 
scope of the inquiry is to be taken in 
the widest and most universal sense. 
Hence the question embraces the idea 
of ultimate salvation, and is equivalent 
to are there few who will (in the end) 
be saved? This use of the present 
tense, to represent a general truth, em- 
bracing the past, present, and future, 
Vol. II.— 9* 



24 * Strive to enter in at the 
strait gate : for ' many, I say unto 

k Mat. 7:13. I See John 7 : 31; & 8 : 21 ; 
& 13 : 33 ; Ko. 9 : 31. 

is too common to require proof or il- 
lustration. As it regards the kind of 
salvation here referred to, there can be 
no doubt that it was spiritual and not 
temporal. The one who proposed the 
question may not have been aware of 
its high spiritual import, but it is fully 
indicated by our Lord's reply. To sup- 
pose the man's question to have referred 
to deliverance from the Roman yoke, 
is absurd; for such a deliverance would 
have included in its beneficial results 
the whole nation, whereas the question 
presupposes, that a part only are to be 
participants of the salvation spoken of. 
That the question embraced in its terms 
the whole human family, no one can 
believe, who recurs to the deep-seated 
Jewish prejudice against any participa- 
tion of the Gentiles in the blessings of 
the Messianic reign. This person, who- 
ever he was, had learned from the lips 
of Jesus, that the Jewish people were 
not all to be partakers of the blessings 
of the kingdom he had come to estab- 
lish. He had heard enough to show 
him, that temporal deliverance from 
the Romans was not the design of our 
Lord's mission. He very naturally and 
properly inquires how great a propor- 
tion of the nation would participate in 
the salvation of the gospel; and to 
his simple and pertinent inquiry, our 
Lord indirectly but with great earnest- 
ness replies, leaving him to judge of 
the numbers of those who attain salva- 
tion, by the immense and continued 
effort required to enter the precincts 
of the kingdom of life. He said unto 
them, i. e. the multitude. The answer 
was of such general interest and im- 
portance, that it was addressed to the 
whole company who were present. 

24. This verse is a varied repetition 
of Matt. 7 : 13, on which see Note. The 
terms are more emphatic in Luke, 
bringing out fully, not only the implied 
danger resulting from the wide gate in 
Matthew, which presents its broad and 
inviting portals to those who are search- 



202 



LUKE. 



[A. D. 33. 



yon, will seek to enter in, and 
shall not be able. 

25 m When once the master of 



m Ps. 



Is. 55 : 6. 



ing for the narrow entrance, but the 
necessity of the most earnest efforts to 
enter the strait gate, and the danger to 
be apprehended from delay and inac- 
tivity. The word strive is an agonistic 
term. It is the word used to denote 
those extraordinary efforts made by 
the combatants in the Olympic games, 
to gain the victory. It is like our ex- 
pression strain every nerve. It denotes 
the same intense and struggling effort, 
implied in the violence with which in 
Matt. 11 : 12, the kingdom of heaven 
is declared to be taken. Our Lord in 
thus replying had a twofold purpose, to 
enable the questioner to draw his own 
inference of the number of the saved, 
by the intense struggle with which sal- 
vation was to be attained, and to turn 
his individual attention from questions 
of less moment, to those pertaining to 
his own personal salvation. At the strait 
gate ; literally, through the strait gate, 
the idea of a struggle to press through 
the narrow entrance-way, being the 
prominent one. la contrast with the 
large and splendid gateways of oriental 
towns and cities, Dr. Thomson (Land 
and Book, vol. i. p. 32) says: "I have 
seen these strait gates and narrow ways, 
' with here and there a traveller.' They 
are in retired corners, and must be 
sought for, and are opened only to 
those who knock ; and when the sun 
goes down, and the night comes on, 
they are shut and locked." I say unto 
you gives emphasis to the declara- 
tion. The sentiment is assumed to be 
so strange and startling, as to need 
our Lord's asseveration to its truth, in 
order that it may be received and acted 
on by men. Will seek to enter in. This 
is commonly explained as antithetic to 
the word strive, and as referring to the 
feeble and ill-directed efforts which 
many persons make to attain salvation, 
and which are unsuccessful. Doddridge 
refers it to the importunate entreaties 
which they will put forth, when they 



the house is risen up, and n hath 
shut to the door, and ye begin to 
stand without, and to knock at 



n Mat. 25 : 10. 



are excluded. Afford gives this turn, 
shall seek to enter (elsewhere), and shall 
not be able, i. e. there is but one en- 
trance-way to everlasting life, and all 
who seek to enter by another way, 
shall be disappointed. In regard to the 
exposition, which refers the word seek, 
to feeble efforts made to enter before 
the door is finally shut, it may be ob- 
jected that this word is generally em- 
ployed in the New Testament, of dili- 
gent and earnest seeking after some 
object. Among other places, where it 
is thus used, see Matt. 6 : 33 ; 7 : 7 ; 12 : 
43 ; 18 : 12 ; Luke 12 : 29 ; 13:6, 7 ; 
John 5 : 30, 44 ; 7:18; 8 : 50 ; 1 Cor. 
10 : 24 ; Phil. 2 : 21 ; Col. 3 : 1. We 
cannot, in face of such a use of the 
word, well refer it to faintness or fee- 
bleness of effort, but are forced to em- 
ploy it in the very contrary sense, of 
great and earnest desire, manifested 
however in efforts put forth in the 
wrong direction, or at the wrong time. 
May not the last, which is the sense 
adopted by Doddridge, be the true 
one ? It seems to be what is demanded 
by the following context. The words 
shall not be able indicate not the want 
of effort, but its misapplication by being 
put forth after the shutting of the door 
referred to in the next verse. The 
word strive embraces in its general 
sense, not only great and continued ef- 
fort, but such timely action, as to avoid 
being excluded in the way referred to 
in the following verse. The contrast 
lies principally in the idea of prompt 
and energetic effort on the one hand 
and a fatal procrastination on the other. 
This brings out with emphasis the NOW, 
with which all the offers of salvation 
are made to men in the Word of God. 
See Isa. 1:18; Jer. 25 : 5 ; 35 : 15 ; 
Zech. 1:4; Luke 14 : 17 ; Eom. 13:11; 
2 Cor. 6:2; Heb. 4:7. It is most un- 
questionably true, that men are often 
beguiled to ruin, by mistaking a few 
vain and feeble efforts for the ener- 



A. D. 33.] 



CHAPTER XIII. 



203 



the door, saying, ° Lord, Lord, 
open unto us ; and he shall an- 
swer and say unto you, p I know 
you not whence ye are : 

oCh.6: 46. 

getic action requisite to obtain salva- 
tion ; but that is not here the prominent 
idea. Our Lord intends to warn men 
against delaying to enter the strait 
gate, until it is shut, and they are for- 
ever excluded. This will appear more 
clear from the following verse. 

25. 117i€?i once; literally, from the 
tijne. An important question arises, 
with what these words are to be con- 
nected. As punctuated in our English 
version, they are to be joined with then 
in v. 26. But is not their natural con- 
nection with the preceding, rather than 
with the following context ? The remov- 
al of the full stop, with which v. 24 is 
ended, would give the natural and per- 
tinent connection, and shall not be able, 
when once (or after that) the door is 
shut, &c. This would denote the time 
and cause of their final exclusion. The 
general idea would then be, that imme- 
diate and earnest efforts are to be made 
to enter in at the strait gate, while the 
door stands open ; for soon it will be 
shut by the Master of the house, and 
hopeless will be every attempt to enter, 
however earnestly made. See Matt. 
25:11. Master of the house. See X. 
on Matt. 10 : 25. Is risen up from his 
seat, in order to shut the door. This 
expresses deliberate forethought and 
determination. It was not a hasty, 
unpremeditated act, to be followed 
by a change of purpose, and a re- 
opening of the door. There is im- 
plied in the expression the idea of pre- 
vious patience and forbearance, as 
though the master of the house had 
waited long for the entrance of the 
expected guest. The imagery, which 
at first embraced only the idea of two 
gates, the one broad (Matt. 7 : 13), the 
other narrow, is here somewhat ex- 
panded. Reference is had to a feast 
given by a householder to his friends. 
At the expiration of the time allotted 
to the assembling of the guests, he 



26 Then shall ye begin to say, 
"We have eaten and drunk in thy 
presence, and thou hast taught in 
our streets. 

p Mat. 7 : 23 ; & 25 : 12. 

arises and shuts the door, as was done 
at the marriage feast, in Matt. 25 : 10 
(on which see Xote), after which act 
no entrance is allowed to any. Ye be- 
gin to stand, according to the oriental 
fulness of construction, is put for ye 
shall stand; or perhaps the idea, "ye 
shall take to standing, without and 
knocking " (Webster and Wilkinson), 
is intended to be conveyed by the form 
of expression. The transition from 
their careless inactivity to a state of 
anxiety and alarm, is slightly hinted at 
in the word begin, which is further in- 
dicated by the words begin to say in v. 
26. Knock at the door. See X. on 
Acts 12:13. Lord, Lord. See X. on 
Matt. 25: 11. I know you not. See 
X. on Matt, 7 : 23 ; 25 : 12. 

26. We have eaten and drunken in 
thy presence. As these persons are 
supposed to have been his friends and 
neighbors, they are now represented, 
as reminding him of the festive occa- 
sions, when they ate and drank togeth- 
er, and listened to his public instruc- 
tions. In this way they seek to pre- 
vail on him to open the door for their 
reception. The terms of this plea for 
admittance are suited to the relation 
of Jesus, as a public teacher, to the 
multitude whom he addressed, with 
many of whom he had doubtless ate 
and drank, and been on terms of friend- 
ly and social intercourse. This exter- 
nal knowledge and communion with 
him, was not enough, however, to en- 
title them to the blessings of salvation. 
There were other qualifications of an 
internal nature, such as faith, repent- 
ance, love to God and man, hatred to 
sin, represented here by the entrance 
through a narrow gate, which if they 
did not possess, it would be of no avail 
to refer to external gifts and privileges. 
Workers of iniquity, i. e. evil doers. 
Their whole occupation was in the ser- 
vice of sin. See X. on Matt. 7 : 23, 



204 



LUKE. 



[A. D. 33. 



27 *But he shall say, I tell 
you, I know you not -whence ye 
are; 'depart from me, all ye 
workers of iniquity. 

28 * There shall he weeping and 
gnashing of teeth, ' when ye shall 
see Abraham, and Isaac, and 
Jacob, and all the prophets, in 
the kingdom of God, and you 

thrust out. 



q Mat. 7 : 23; & 25: 41 ; v. 25. r Ps. i 
8; Mat. 25 : 41. s Mat. 8: 12; & 13: 42; 
24 : 51. t Mat. 8 : 11. 



28, 29. This sentiment is repeated 
from Matt. 8 : 11, 12, on which see 
Note. Its connection is somewhat dif- 
ferent in the present passage. They 
who by procrastination and inaction, 
suffer the time of admission to the gos- 
pel feast to pass by, will mourn and 
lament, when they see from afar the 
banquet of bliss at which are reclining 
Abraham, Isaac, and Jacob, and from 
which they must be forever excluded. 

30. Our Lord repeats this declaration 
at the close of the parable of the "la- 
borers in the vineyard" (Matt. 20: 16, 
on which see Note). The idea here is 
that in regard to the gospel feast, there 
shall be such a reversal of present 
relations, that many of those who 
seemed most likely to have been the 
favored guests, will be excluded; while 
others, whose prospects for such an 
honor were far less favorable, will be 
selected as the recipients. In the par- 
able of the laborers in the vineyard, 
this reversal did not so much refer to 
the order of condition, as to their be- 
ing all placed on a perfect equality. 
The last was then first, by their having 
received for one hour's labor, as much 
as was given to those who had worked 
all day. Here the last are first, in be- 
ing permitted to enjoy a banquet, from 
which the others were excluded. 

31-33. The incident here recorded 
is found only in Luke. It is generally 
supposed, that these Pharisees had 
been sent by Herod with this threat- 
ening message, in order to drive him 
from his dominions, as a person likely 



29 And they shall come from 
the east, and from, the west, and 
from the north, and from the 
south, and shall sit down in the 
kingdom of God. 

30 u And, behold, there are last 
which shall be first, and there are 
first which shall be last. 

31 ^T The same day there came 
certain of the Pharisees, saying 
unto him, Get thee out, and de- 

u Mat. 19 : 30 ; & 20 : 16; Ma. 10 : 31. 

to excite a sedition and thus furnish 
him trouble. That Herod did not real- 
ly wish to kill Jesus, is seen from the 
fact of his desiring to see him (9 : 7-9), 
and abstaining from putting him to 
death when he was fully in his power 
(see 23 : 6-12). He had probably suf- 
fered enough from the stings of con- 
science in putting John the Baptist to 
death, without imbruing his hands in 
the blood of another religious teacher. 
Webster and Wilkinson refer to our 
Lord's discourse in regard to the law 
of divorce (Matt. 19 : 1-3), which may 
have been repeated to Herod, and 
awakened his resentment by its touch- 
ing his own case. There are some in- 
terpreters, however, who think that 
this report of the Pharisees was a 
sheer fabrication, in order to frighten 
Jesus away from Herod's territory, 
and hasten him to Jerusalem, to meet 
the doom which they knew to await 
him there. Stier suggests, as an addi- 
tional reason, the design of testing Je- 
sus, whether he was accessible to fear. 
If this were so, it was indeed a crafty 
scheme, since the least fear on his part 
would have lowered him in the estima- 
tion of the people, and, to an equal ex- 
tent, raised the courage of his enemies. 
Get thee out of this part of the coun- 
try. The next clause, depart thence, is 
added by way of emphasis, as though 
they had said : ' Hurry away from this 
region. Linger not a moment in these 
parts.' The word will, in will kill, is 
not the simple auxiliary, but is a verb 
itself, signifying, to will, wish y desire, 



A. D. 8*.] 



CHAPTER XIII. 



205 



part hence; for Herod will kill 
thee. 

82 And he said unto them, Go 
ye, and tell that fox, Behold, I 
cast out devils, and I do cures to 

and denotes action, choice, and pur- 
pose. It may be rendered purposes to 
kill thee. 

32. Go ye. You say to me, Get thee 
out and depart hence. I say in return 
to you, Go ye. The antithesis evinces 
the steadfastness and fearlessness of 
his purpose to remain in the region, 
until he had finished his prescribed 
work. He returns the word they 
had addressed to him, thus showing 
that it was not for him to turn aside 
from his prescribed course of action, 
but for them to finish the work which 
they had taken upon themselves, by 
carrying his message to Herod. That 
fox. This is generally understood as 
referring to the crafty effort of Herod, 
to drive Jesus from the country over 
which he ruled. Simonius thinks this 
appellation had been given Herod by 
the people. But those who adopt the 
view that this reported threat of Herod 
was a fabrication of these Pharisees, 
take the words of Jesus in an ironical 
sense, the word fox, being ostensibly 
applied to Herod, but in reality desig- 
nating the crafty effort of the Pharisees 
to effect his ruin or at least his disgrace, 
by this false report. Such is the opin- 
ion of Stier and Olshausen, who refer 
to the respectful bearing of Jesus on 
all occasions to the civil rulers, which 
forbids his applying this opprobrious 
term directly to Herod, who was the 
ruler of Galilee, his own country. But 
if the threat was only the coinage of 
their own deceitful counsel, then in 
ironically assuming that they told the 
truth, and in applying to Herod the 
term fox, he gave them to understand, 
that he was well acquainted with their 
artifices, and fox-like character. ' Go 
tell that fox. Take this answer to your 
insidious cunning proposal. Think not 
that your craftiness is concealed from 
me.' Behold I cast out, &c. There is 
much diversity of opinion in regard to 



day and to morrow, and the third 
day x I shall be perfected. 

33 Nevertheless I must walk 
to day, and to morrow, and the 



x He. 2 : 10. 



the meaning of this passage. The view 
generally adopted makes it a sort of 
conciliatory reply, that he would soon 
leave Galilee, and thus rid Herod of his 
fears. Such an interpretation demands, 
that we shall take the designations of 
time here, as literally applicable to his 
three days' journey from the place, 
where he then was, to Bethany or Jeru- 
salem. But this is too tame and frigid 
an exposition, to suit the condensed 
energy and determination indicated by 
the reply. Nor does it comport with 
the following assertion, that a prophet 
could not perish elsewhere than in Je- 
rusalem. I prefer therefore this as the 
interpretation, that our Lord has his 
appointed work to perform, and time 
wherein to accomplish it, which it was 
not in Herod's power to prevent, or cut 
short. The expression is a proverbial 
one, these specific designations of time 
being intended to denote an indefinite- 
ly short but uninterrupted and continu- 
ous period. " It is perfectly parallel 
with John 11 : 9, 10, and says — I have 
my appointed time, in which I can con- 
tinue to walk and act, fearless and un- 
disturbed." Stier. The work which re- 
mained for our Lord to accomplish was 
twofold, to attest his mission by mirac- 
ulous works, and to finish it by his 
death on the cross. That the words, 
/ shall be perfected, do not refer to 
bringing his works to a close on the 
third day, but to his death, there can 
be no doubt. Indeed it is implied in 
the words, "it cannot be that a proph- 
et perish out of Jerusalem." To inter- 
pret this of his preparatory work, is 
contradicted by the facts of the case; 
as it was more than three days to the 
time when he closed his public minis- 
try, by taking his final leave of the tem- 
ple, as recorded in Matt. 24 : 1 ; Mark 
13: 1. 

33. Nevertheless I must walk, &c. 
The connection is somewhat obscure, 



206 



LUKE. 



[A. D. 34 



day following : for it cannot be 
that a prophet perish out of Jeru- 
salem. 

but in the light of the previous exposi- 
tion, we may consider it to be this : 
* Such being my allotted course, so soon 
to be perfected by my death, it be- 
hooves me to proceed with the work 
committed to me, without any interrup- 
tion or delay.' The great difficulty is 
in harmonizing the expression the day 
following, with the preceding words, 
the third day I shall be perfected, to 
which they seem to correspond. But 
a close examination of the passage will 
show, that the correspondence is one of 
appearance and not of reality. The 
words the day following, are not the 
equivalent of the third day in the preced- 
ing verse, but have the signification and 
so on, referring to indefinite but contin- 
uous time in the future. The general 
idea is, that his work must be continued, 
day after day, uninterruptedly to its 
close, and he felt assured of doing it in 
safety, notwithstanding Herod's threats. 
In this assurance of safety while in Gal- 
ilee, he is confirmed by a well-known 
truth, that it is impossible for a prophet 
to perish out of Jerusalem. Such is the 
general sentiment and connection of 
thought. It is the expression of a calm 
reliance upon the protection of his Fa- 
ther, and his assurance that his life will 
not be seriously imperilled until he goes 
to Jerusalem. Burton well expresses 
it : " Tell Herod that I shall be employed 
some time longer in the work of my 
ministry ; after which I shall be put to 
death ; but my ministry will not be in- 
terrupted by Herod ; I shall finish it in 
spite of him, and after all shall not be 
put to death in Galilee, but in Jerusa- 
lem." The verb must walk, conforms 
to the itinerant ministry of Jesus, and 
is equivalent to, 7" must proceed from 
place to place in the fulfilment of my 
prescribed duties. It cannot be, &c. 
This is based on the fact, that it was 
the province of the Jewish Sanhedrim 
to decide upon the claims of a prophet. 
If, upon examination, he was adjudged 
to be a false prophet, sentence of con- 
demnation was passed upon him ; and 



34 y O Jerusalem, Jerusalem, 
which killest the prophets, and 

y Mat. 23 : 37. 

until the power of capital punishment 
was taken from this court by the Ro- 
mans, the criminal, in pursuance of the 
decree, was led to execution. Josephus 
(Antiq. XIV. 9. § 3) reports Herod, 
Antipater's son, as being charged with 
transgressing the law, in putting Heze- 
kias to death, inasmuch as it forbade to 
slay any man, even though he were a 
wicked person, until he had been first 
condemned to suffer death by the Sanhe- 
drim. But reference to Jerusalem, as the 
place where this supreme court was held, 
and where all capital offences were to be 
tried and punished, is not the only or 
principal thing here intended. Jerusa- 
lem had a preeminence of another sort, 
to which a deep allusion is here made. 
The word rendered it cannot be, in the 
original, does not refer to what is natu- 
rally impossible, as opposed to the laws 
of nature or of civil government, but 
something which is inadmissible, or must 
not be allowed in the nature of things. 
In this sense it is used here. It was not 
in the nature of things, as seen in the 
history of the past, and confirmed by 
the present attitude which Jerusalem 
had taken in regard to our Lord's mis- 
sion, that he could perish out of that 
wicked city. It was there that the most 
powerful and malignant enemies of truth 
resided. That was the centre and source 
of all the bitter opposition, which had 
been made to his ministry. This was 
in keeping with the previous history of 
this highly favored but guilty city. She 
had from the very beginning killed the 
prophets, who had been successively 
sent to warn her of impending judg- 
ments; and now she was preparing to 
add the crowning act to her infamous 
notoriety, by putting to death the Lord 
of Life and Glory. It was morally im- 
possible, therefore, that this threat of 
Herod could be carried into execution, 
when Jerusalem was so nigh, and its 
chief citizens so disposed to add Him to 
the number of God's prophets who had 
been previously slain there. John the 
Baptist has been adduced as an instance 



A. D. 33.] 



CHAPTER XIII. 



207 



st on est them that are sent unto 
thee ; how often would I have 
gathered thy children together, 
as a hen doth gather her brood 
under her wings, and ye would 
not ! 

a Le. 2t3 : 81, 32 : Ts. 69 : 25 : Is. 1 : 7 ; Da. 9 : 

27 : Mi. 3 : 12. 

of a prophet who perished out of Jeru- 
salem; but his ease is evidently an ex- 
ception which, so far as we know, stands 
alone in the whole history of the Jew- 
ish prophets. Besides this, it may be 
remarked that John's official duties did 
not lead him to Jerusalem. Had it been 
BO, we can hardly doubt, that Herod's 
bloody act would have been anticipated 
by the murder of this prophet at Jeru- 
salem. There is no necessity, however, 
of pressing our Lord's words to an ab- 
solute denial that any Jewish prophets 
were put to death, save in the metropo- 
lis of the nation. If not literally true 
in every instance, it was so generally 
so, that the inference was very properly ' 
drawn by our Lord, that no prophet 
could perish out of that guilty city. 

34, 35. See Ns. on Matt. 23 : 37-39. ' 
This apostrophie lamentation seems 
here to have been suggested by the 
word Jerusalem, which he had just 
named as the place where all the 
prophets had perished. It is strange 
that any expositors should suppose that 
Luke incorporated these words here, 
while in reality they were spoken only 
on that solemn occasion referred to in 
Matthew, as above cited. There is no 
reason, whatever, to doubt that they 
were spoken at this very time. It is 
no objection that our Lord was in Pe- 
iva, when he thus apostrophized the 
city. It was before his mind as vividly 
on this occasion, as when he afterwards 
apostrophized it in the same words, 
while he stood within its walls (Matt. 
23:37); or from Mount Olivet beheld 
the city and wept over it (Luke 19 : 
21). His prophetic eye rested upon 
the awful doom to which it was re- 
served, and he breaks forth into this 
lamenration, which he afterward re- 
peated, as recorded by Matthew. The 



85 Behold, "your house is left 
unto you desolate : and verily I 
say unto you, Ye shall not seenie, 
until the time come when ye shall 
say, a Blessed is he that cometh 
in the name of the Lord. 

a Ts. IIS: 2G: Mat. 21 : 9: Ma. 11 :10; ch. 
19 : 3S ; John 12 : 13. 

word henceforth in Matthew, is here 
omitted, because he was not as then to 
take his immediate departure. Some 
would take the words, blessed is he 
that cometh, as having their fulfilment 
in his triumphal entrance into Jerusa- 
lem, not remembering that in Matthew 
they were uttered after that event (see 
Matt. 23 : 37-39). Stier seeks to avoid 
this by referring the words in Matthew 
to a joyful greeting in the far distant 
futurity, of which the expression in 
Luke, which has primary reference to 
his triumphal entry into the city, is the 
type. But I cannot persuade myself 
that the passage in both evangelists 
does not refer to one and the same 
event. What that event is, I have en- 
deavored to point out in my Note on 
Matt. 23 : 39. 

CHAPTER XIT. 
1-24. Our Lord pines with a chief 
Pharisee ox the Sabbath. Pereci. The 
incidents here related are supposed by 
Dr. Robinson, and the best harmonists, 
to have taken place on his last journey 
to Jerusalem. The fact that our Lord 
seems here to have leisure for visiting 
houses and imparting instruction, leads 
Stier to doubt, whether this portion of 
Luke, together with chaps, xv. and xvi., 
can be assigned to a later period of the 
last journey to Jerusalem, than chaps, 
xi. and xii. But in view of what our 
Lord himself says (13 : 33), we are not 
obliged to make his journey to Jerusa- 
lem one of such haste, that he had no 
leisure to perform miracles, impart in- 
struction, and partake of the proffered 
hospitalities of those who chose to en- 
tertain him. The natural interpreta- 
tion also of 13:22, would forbid our 
attaching such haste to his journey, as 
Stier appears to do. "We find that 



208 



LUKE. 



[A. D. 33. 



CHAPTER XIV. 

AND it came to pass, as lie went 
into the house of one of the 
chief Pharisees to eat bread on the 



when he had progressed on his way so 
far even as Jericho, he accepted the 
hospitalities of Zaccheus. It is quite 
evident from John 12 : 12, that he 
spent the next night at Bethany. Thus 
in the stages of his journey nearest to 
Jerusalem, he preserved that calm dig- 
nity and fearless determination, which 
is the proper mean between undue haste 
and tardiness of movement. I cannot 
doubt, therefore, that these chapters 
(xiv.-xvi.) have the very position in 
our Lord's last journey to Jerusalem, 
which Luke has here assigned them, 
and that he pursued his way leisurely, 
but uninterruptedly, to the final scene 
of his earthly labors. 

1. It came to pass, i. e. the incidents 
here related took place. One of the 
chief Pharisees. The word in the origi- 
nal leaves us in doubt, whether this 
Pharisee was a member of the Sanhe- 
drim, as the word is employed in 23 : 
13, or a ruler of the synagogue, as in 
Matt. 9 : 18. Grotius adopts the for- 
mer view ; Stier and other more recent 
interpreters, the latter opinion. The 
point is immaterial. To eat bread, i. e. 
to take food. See N. on Matt. 15 : 2 
(end). There is abundance of evidence 
from the Rabbinical writings, that the 
Jews made feasts and gave entertain- 
ments on the sabbath day. See Neh. 
8 : 9-12, and also Tobit 2:1. It ap- 
pears from the parables which were 
spoken on this occasion, and doubtless 
suggested by it, that the present enter- 
tainment was of no ordinary kind. 
See N. onv. 12. Are they. The origi- 
nal is emphatic. These very persons, 
the Pharisees just mentioned, many of 
whom were no doubt present on this 
occasion, and were watching him from 
his very entrance into the house, to 
find something of which they might 
accuse him. It was with this insidious, 
treacherous design, doubtless, that he 
had been invited by this Pharisee ; for 



sabbath day, that they watched 
him. 

2 And, behold, there was a cer- 
tain man before him which had 
the dropsy. 

we cannot suppose that it was with 
friendly intent, after the woes, narrated 
in 11 : 42-54, had been pronounced 
against them. But Jesus fearlessly ac- 
cepted the invitation, and suffered the 
contradiction of those bad men (Heb. 
12 : 3), in order that he might oppose 
to their hatred and treachery the influ- 
ence of truth. He neglected no op- 
portunity to correct and reclaim the 
vilest of men. If he ate with publicans 
and sinners, in order the better to gain 
access to their hearts and consciences, 
he did the same with the other extreme 
of society, the proud, self-righteous, 
hypocritical Pharisees. Thus in the 
highest sense he became all things 
to all men (1 Cor. 9 : 22), in order that 
he might advance the interests of the 
kingdom he was establishing. 

2. Behold prepares the way for the 
somewhat extraordinary incident, which 
is here to be related. Before him. He 
was not an invited guest, as is evident 
from v. 4; and hence, unless all this 
took place, while the guests were assem- 
bling, and before they sat down to the 
meal, we must suppose him to have 
taken some position, where he hoped 
to gain the benignant attention of Je- 
sus and be cured. He did not dare 
openly to ask this boon, through fear 
of the Pharisees, inasmuch as it was the 
sabbath day. But he hoped his ap- 
pearance might excite the compassion 
of Jesus, and that he would heal him 
of his own accord. There is no evi- 
dence, as Stier thinks, that this man 
was placed here purposely by the Phar- 
isees, in order that he might be the 
means of entrapping Jesus. The whole 
scene seems to have been divinely or- 
dered and arranged, to impress these 
proud, malignant, and hypocritical men, 
Avith a sense of his power, and prepare 
the way for the high tone of authority 
with which he addressed them on this 
occasion. It is worthy of note, that 



A. D. 33.] 



CHAPTER XIV. 



3 And Jesus answering spake 
unto the lawyers and Pharisees, 
saying, a Is it lawful to heal on 
the sabbath day ? 

4 And they held their peace. 

a Mat. 12 : 10. 



although he "was surrounded by these 
virulent enemies, who had insidiously 
invited him to this feast, they appear 
to have listened to his remarks in the 
profoundest silence, not daring to in- 
terrupt him with their usual captious 
and ensnaring questions. That this 
was in part at least the result of the 
awe inspired by this miracle, there can 
be hardly a doubt. To suppose our 
Lord also to heal a man, in whom not 
only was no faith, but positive unbe- 
lief, as seen by his complicity with the 
Pharisees in suffering himself to be 
used for their base ends, would render 
this miracle unlike any other which our 
Lord is recorded to have wrought, 
since in every instance he required faith 
as a prerequisite to the cure. I am 
fully persuaded, therefore, that the man 
came there with the honest intention 
of evoking the pity of our Lord, and 
with a faith so strong, that to the om- 
niscient eye of Christ, he appeared to 
be a proper subject of his healing mer- 
cy, without the usual demand upon the 
open expression of his belief in the 
power of Jesus to heal. 

3. Our Lord, from previous conversa- 
tions, knew to what extreme and hypo- 
critical lengths the Pharisees carried 
their notions in regard to the observ- 
ance of the sabbath, and therefore an- 
swering to their thoughts, he himself 
proposes the question in regard to the 
lawfulness of healing on the sabbath 
day. His question is the same as theirs 
on a previous occasion (Matt. 12: 10), 
but with different intent. He evidently 
anticipated the question which was in 
their heart, and which probably would 
have found utterance, had he not, by 
his apt and timely illustration (v. 5), 
put them to silence and shame. " There 
are many such questions, the mere pro- 
posal of which puts all gainsayers to 
silence, which we ourselves need only 



209 

and healed 



And he took him, 
him, and let him go ; 

5 And answered them, saying, 
b Which of you shall have an ass 
or an ox fallen into a pit, and will 

b Ex. 23 : 5: De. 22 : 4; ch. 13 : 15. 



to propose, if we have also the simpli- 
city of victorious truth on our side." 
Stier. The lawyers and Pharisees. 
" The classification of the two under 
one article, corroborates the opinion, 
that the Pharisees formed a profession 
as well as party: see Mark 11: 15." 
Webster and Wilkinson. 

4. TJiey held their peace. On the one 
hand, they could not deny the lawful 
performance on the sabbath of so be- 
nevolent an act as the one here pro- 
posed; and on the other, they Avere 
fearful of compromising themselves 
with him in some way, if they replied 
in the affirmative. Hence they pru- 
dently kept silence. He took hi?n, &c 
Literally, having laid hold of him he 
healed him. He put himself in physical 
contact with the man, according to his 
usual custom, in order that the act of 
healing might be palpable, as proceed- 
ing from him. See N. on Matt. 8 : 3. 
There is a striking antithesis between 
their heartless silence in regard to the 
cure of the man, and the readiness with 
which Jesus exerted his power to heal 
him. 

5. And answered them, saying; lit- 
erally, and answering them said. His 
reply, as in v. 3, was to the thoughts 
which were passing through their mind. 
See N. on Matt. 11: 25, 26. Which of 
you, &c. See N. on Matt. 12 : 11, where 
the argument a fortiori (see N. on Matt. 
5 : 15) is fully expressed, but is left here 
to be mentally supplied. What in Mat- 
thew was a sheep, is here an ass or an 
ox, which is a comprehensive expres- 
sion for all kinds of domestic animals. 
See Ex. 20 : 17 ; Isa. 1 : 3. Straightway. 
Without hesitation or delay. Pull him 
out. To do this would require the 
united effort of several persons, and 
the verb is one expressive of great la- 
bor and painstaking. The argument is 
to be rendered complete, by mentally 



210 



LUKE. 



[A. D. 



not straightway pull him out on 
the sabbath day ? 

6 And they could not answer 
him again to these things. 

7 IT And he put forth a para- 
ble to those which were bidden, 
when he marked how they chose 



supplying after this verse, from Matt. 
12 : 12, " how much then is a man bet- 
ter than an ass or an ox ? Wherefore 
it is lawful to do well on the sabbath 
days." 

6. Could not answer. To the ques- 
tion in v. 3, they would wot reply ; here 
they cannot reply. They have not the 
candor, however, to admit the truth of 
his reasoning, and maintain a profound 
and dogged silence. 

7-24. Our Lord now proceeds to 
pronounce three parables, suggested, 
doubtless, by what fell under his ob- 
servation, as he dined at the table of 
the chief Pharisee. The first comprises 
vs. 7—11, and refers to the conduct of 
those who are invited to a feast. It 
was suggested, as we are told in v. 7, 
by the eagerness with which the guests 
on this occasion sought the chief reclin- 
ing places at the table. The second 
parable is included in vs. 12-14, and is 
directed against the selfishness of invit- 
ing those only to feasts, who are able to 
give entertainments in return. The 
third, embraced in vs. 16-24, is designed 
to correct the idea tacitly thrown out in 
v. 15, that it was the prerogative of the 
whole Jewish nation, to be partakers 
of the blessings of the Messianic king- 
dom. Our Lord avers that so far from 
being true is this assumption, the whole 
of those persons to whom these bless- 
ings, represented under the figure of a 
feast, were first proffered, excused them- 
selves from the entertainment, and were 
therefore self-debarred from the king- 
dom of God. All these parables con- 
tain important truths, which will be 
more fully noticed, in the particular 
comments which follow. 

7. To those which were bidden, i. e. 
having relation to the conduct of such 
as are bidden to an entertainment. At 
the same time his words were address- 



out the chief rooms ; saying unto 
them, 

8 When thou art bidden of any 
man to a wedding, sit not down 
in the highest room ; lest a more 
honorable man than thou be bid- 
den of him ; 

ed directly to the guests assembled on 
the present occasion. WJien he marked; 
literally, directing (his attention) to. 
Some less correctly supply the ellipsis, 
so as to read, casting (his eyes) upon. 
Expositors note the contrast between 
this, and the words they watched him, 
in v. 1. They did it for a malignant 
purpose, but he, in order to correct 
their faults, and to uncover to them the 
pride and selfishness of their heart, by 
exposing the errors of their external 
deportment. We must guard against 
supposing, that our Lord had no higher 
object in view than to correct their ex- 
ternal manners. These were of impor- 
tance, but principally as being the index 
of the disposition within. Chose out. 
It would appear from this parable, that 
in those days, the guests selected and 
secured their respective seats at the 
table. Among all well-bred people of 
our day, the seats are assigned each in- 
dividual guest, by the master or mis- 
tress of the feast. The chief rooms. In 
Matt. 23 : 6, uppermost rooms, on which 
see Note. These chief reclining places 
at the feast, had been eagerly sought 
by the guests who were then present. 
This conduct of theirs our Lord had 
marked, and hence the parable. 

8. Thoti. The singular pronoun is 
employed to give directness and empha- 
sis to the address. No one should refer 
it solely to the tnaster of the feast, or 
to one who sat nearest our Lord, or to 
some one who had manifested unusual 
eagerness to gain the highest place. 
It is the representative pronoun for 
the whole company, whom Jesus ad- 
dressed, as is evident from v. 7. It im- 
parted directness and emphasis to ad- 
dress the whole company, as though 
each one were singled out as the per- 
son especially referred to. Of any man, 
whether an intimate friend in whose 



A. D. 33.] 



CHAPTER XIV. 



211 



9 And he that bade thee and 
him come and say to thee, Give 
this man place ; and thou begin 
with shame to take the lowest 
room. 

10 e But when thou art bidden, 
go and sit down in the lowest 
room; that when he that bade 

c Pr. 25 : 6, 7. 



house you feel free from all restraint ; 
or a comparative stranger, with whom 
your relations are yet ceremonious. 
The maxim here laid down, is to be 
practised on all occasions. A wedding ; 
literally, a marriage-feast. See N. on 
Matt. 22 : 2. It is representative here 
of any feast, to which numerous guests 
are invited. Sit not down is to be ex- 
plained of their custom of reclining at 
meals. In the highest room, i. e. the 
chief reclining place, or couch reserved 
for the principal guest. This was the 
middle one on the triclinium or couch, 
at the upper end of the table. See N. 
on Matt. 23 : 6. 

9. And him, i. e. the more honora- 
ble guest. He is represented here as 
coming in last, when all the company 
were already assembled. This feature 
in the attendance of great men at feasts 
and public assemblages, is a familiar 
one at the present day, it being consid- 
ered as essential to the respect due to 
those in eminent station, that the com- 
pany shall be assembled and in readi- 
ness to receive them. Give this man 
place, i. e. yield up to him the chief 
reclining place, as a guest more worthy 
of the honor than thyself. Begin to 
take denotes the process of the act re- 
ferred to. It pictures before the mind 
the person, thus unceremoniously ousted 
from his conspicuous position, as rising 
reluctantly in the presence of the guests, 
and proceeding to the most humble 
seat at the table. With shame at this 
degradation in the eyes of the assem- 
bled guests. Lowest room. The least 
honorable seat at the table. All the 
higher and more inviting seats were al- 
ready occupied. No seat was therefore 
vacant for his use, except the one fur- 



thee cometh, he may say unto 
thee, Friend, go up higher : then 
shalt thou have worship in the 
presence of them that sit at meat 
with thee. 

11 rf For whosoever exalteth 
himself shall be abased ; and he 

d Job 22 : 29; Ps. 18: 2T; Pr. 29:23; Mat. 
23:12; ch. 18:14; Ja.4:6; 1 Pe. 5 : 5. 



thest removed from the head of the ta- 
ble. This is to be considered in ex- 
planation of this feature of the parable. 
He was not told by the master of the 
feast to take the lowest seat, but he did 
this from necessity. 

10. Go and sit down, &c. This di- 
rection has no reference to that mock 
humility, which takes the lowest seat, 
in order that the eyes of the whole 
company may be directed to the efforts 
of the master of the feast, to prevail 
upon the person who does thus, to go 
up higher. There is no greater evi- 
dence of pride, than such an overdoing 
of humility. But our Lord refers here, 
as in Matt. 23 : 12, and elsewhere, to 
the general principle of avoiding all 
efforts to take precedence of others, 
and of taking such positions as would 
rather be regarded below than above 
our deserts. Then; literally, so that, 
denoting the consequence of the act. 
See N. on Matt. 1 : 22. Worship, i. e. 
honor, praise, respect. Our Lord here 
teaches, that it is right to strive for the 
good opinion of our fellow-men. He 
who is regardless of the estimation in 
which he is held by others, unless that 
estimation is to be obtained at the sac- 
rifice of truth and integrity, gives the 
highest evidence, that he is unworthy 
of public esteem. "A good name is 
rather to be chosen than great riches," 
Prov. 22: 1. In the presence, in the 
sight and estimation. 

11. This verse is found in Matt. 23 : 
12, on which see Note. It was an adage 
employed by our Lord doubtless on 
many occasions. Its connection here 
with the preceding context is obvious. 
What is rendered of special application 
in the parable or illustration just put 



212 



LUKE. 



[A. D. 33. 



that humbleth himself shall be 
exalted. 

12 Then said he also to him 
that bade him, When thou makest 
a dinner or a supper, call not thy 

forth, is here expanded to a general 
principle. There can be no doubt that 
our Lord here conducts us to the higher 
spiritual sense, in which true self abase- 
ment and humility will meet their re- 
ward, at the marriage supper of the 
Lamb. 

12. Our Lord now addresses himself 
particularly to his host, the preceding 
parable having been spoken to the 
guests (see v. 7). Perhaps Jesus had 
seen in him a desire to ingratiate him- 
self with the more honorable persons 
of the company, by paying them marked 
respect, while those of more humble 
rank, were comparatively unnoticed. 
The direction of our Lord is aimed at 
every attempt to curry favor with the 
great, and unfolds the true principle on 
which feasts and entertainments should 
be given. But while the master of the 
feast was specially addressed, yet as 
thou in v. 8, stood collectively for the 
whole company, so here the words of 
our Lord contained a principle, applica- 
ble and intended for all. Dinner or sup- 
per. The latter was the principal meal, 
although the former was prepared at 
times with great luxury and splendor. 
Both words are to be taken here, evi- 
dently, in the sense of a special enter- 
tainment, answering to the banquet or 
feast referred to in v. 13. See 5 : 29. 
Call not, &c. The verb is not the one 
employed in v. 13, but is one whose sig- 
nification is to speak or shout aloud, and 
seems clearly to refer to the loud and 
pompous summons, with which the great 
were invited to these splendid enter- 
tainments. As it regards the direction 
here given, it is not to be interpreted 
as a literal and invariable rule, since in 
that case it would forbid our ever in- 
viting relatives, or special friends to an 
entertainment, a prohibition repulsive 
to the first principles of our nature. 
Nor could a neighbor even partake of 
our friendly hospitality, provided he 



friends, nor thy brethren, neither 
thy kinsmen, nor thy rich neigh- 
bors; lest they also bid thee 
again, and a recompense be made 
thee. 



was rich, or of honorable station in so- 
ciety. But the sentiment is simply this, 
that we are not to lavish our attentions 
upon those only, from whom we may 
expect some favor in return, which is 
the very essence of selfishness, but are 
to expend them upon those rather whose 
condition in life forbids the hope that 
they can ever repay our kind attention. 
Doddridge well expresses it : " Invite 
not so much thy rich friends, or thy 
brethren, or thy kindred, or neighbors, 
lest they should invite you again, and 
thus a recompense be made thee, and 
all thou hast in return be to receive one 
banquet for another." Our Lord doubt- 
less saw indications of this selfish spirit 
in the person who had invited him on 
this occasion, which called forth this 
rebuke. This balances and harmonizes 
the two parables, the former having 
been spoken in view of the eager de- 
sire, with which the guests sought the 
chief reclining places at the feast ; the 
latter, in view of the evidence furnished 
by the wealth and standing of those 
present, that the host had invited them 
only, who had the ability to prepare a 
like entertainment in return. Thy 
friends, nor thy brethren, &c. No par- 
ticular stress should be laid on the dis- 
tinction and gradation of these terms, 
their use being simply to denote in a 
comprehensive way, the higher classes 
of society, to which the person him- 
self belonged. They are here opposed 
to the lowest and most abject persons, 
in order to make the contrast striking, 
and intensify the force of the direction. 
Our Lord was probably conversant with 
the fact here implied, that on the pres- 
ent occasion, the guests were composed 
mostly if not altogether of persons, 
who sustained these very relations 
to the Pharisee, who gave the enter- 
tainment. Neighbors, perhaps in the 
Jewish sense of the term. See N. on 
Matt. 5 : 43. The epithet rich, how- 



A. D. 33.] 



CHAPTER XIV 



213 



13 But -when thou makest a 
feast, call e the poor, the maimed, 
the lame, the blind : 

14 And thou shalt be blessed ; 

eNe.6: 10, 12. 

ever, renders its introduction to the 
parable natural and impressive. Zest 
they also bid thee again, u and thou 
shouldst thus seek to possess thy wrong 
recompense. This lest is precisely the 
same as in v. 8. For the temporal rec- 
ompense is to be feared and avoided 
similarly with the humiliation in the for- 
mer case." Stier. Recompense ; literally, 
a giving bach, a requital, on the princi- 
ple of repayment of entertainments. 

13. A feast; literally, a reception, 
and hence a general entertainment, 
feast, or banquet. The same word is 
employed in Luke 5:29. Dr. Jabn 
thinks that our Lord alludes to the fes- 
tival of the second sort of first fruits 
(or the feast of weeks), of which, ac- 
cording to the Mosaic law (Deut. 16 : 
11-14), servants, widows, orphans, and 
Levites, were to be made free partak- 
ers. The custom now prevalent with 
some families, and which it were de- 
sirable to be more general, of sending 
on thanksgiving and other public fes- 
tivals, portions to the poor, is founded 
on this great law of kindness, and 
serves to promote the general purpose 
of the feast, by enabling the poor also 
to rejoice before God, and offer with 
the rich their united thanksgiving to 
our common Lord and Benefactor. 
Call, not in the noisy, pompous man- 
ner in which the rich and honorable 
are invited, to draw public attention to 
the great feast which you are about to 
give, but in a more quiet, unobtrusive, 
and private way, comporting with the 
true spirit of humility and lowliness of 
heart, with which, as stewards of God's 
gifts, you are to dispense the things 
committed to you, among the poor and 
despised of the earth. Such I regard to 
be the obvious sense of the two verbs, 
rendered in our common version alike 
by the word call, but which in the orig- 
inal have a marked difference of sig- 
nification. 



for they cannot recompense thee : 
for thou shalt be recompensed at 
the resurrection of the just. 

15 And when one of them that 
sat at meat with him heard these 



14. For they cannot, &c. This is 
the condition on which the blessedness 
spoken of is to be bestowed. The 
cause of happiness is contained in the 
next clause, which begins with a differ- 
ent Greek connective. The idea is : 

4 because, though they cannot recom- 
pense thee, thou shalt be recompensed 
at the resurrection of the just.' The 
expression resurrection of the just is re- 
garded by Alford, as synonymous with 
the first resurrection, synchronizing with 
the marriage supper of the Lamb (Rev. 
19 : 9), at which time, the good are to 
be judged (in reference to which, see 
my Note on Matt. 25 : 32), otherwise 
the words of the just, would be " vapid 
and unmeaning." But are not the 
words of the just, added very proper- 
ly to show to which of the two great 
classes of mankind, the just or the 2tn- 
jxist, the person here spoken of would 
belong? So Stier with his usual critic- 
al tact and good judgment interprets: 
14 These words contain merely an inti- 
mation, that only the righteous will 
rise to a blessed resurrection of recom- 
pense ; as we understand also in John, 

5 : 29, the resurrection of life." As it 
regards the question, whether the good 
and bad shall be raised simultaneously, 
at the last day, or whether the resur- 
rection of the former shall precede 
that of the latter, no definite revela- 
tion has been made to us. In several 
scriptures it appears, however, to be 
strongly implied, that the pious dead 
will be raised first, not to be judged 
before the wicked — which would be di- 
rectly in face of that great description 
of the judgment in Matt. 25 : 31-46 — 
but as anticipatory of their future 
blessedness, and a sort of first fruits of 
their subsequent triumph and glorv. 
See 1 Cor. 15: 20-23; 1 Thes. 4: 16, 
17 ; Rev. 20 : 4-6. 

15. There has been much diversity 
of opinion, as to what gave rise to the 



214 



LUKE. 



[A. D. S3. 



tilings, he said unto him, f Bless- 

/ Ee. 19 : 9. 



ed is he that shall eat bread 
the kingdom of God. 



words spoken by this person. Alford 
thinks that he employed the words 
shall eat bread, literally, in reference 
to the great feast, to which the Jews 
looked forward, and the admission to 
which he, as a Jew, regarded as a thing 
sure and certain. Olshausen refers the 
preceding "resurrection of the just, 
to the Messianic reign on earth, when 
the Jews hoped to live in peace, along 
with the risen saints of the Old Testa- 
ment, and all things should be restored 
to their original condition. In view ot 
this glorious epoch, the guest called 
out in a transport of joy, including 
himself as a sharer in the scene ot 
blessedness, "happy is he that shall 
eat bread in the kingdom of God. 
There is no essential difference in the 
exposition of Alford and Olshausen, 
whose theory of eschatology, as we 
have remarked (Note on Matt. 25 : 32), 
does not materially differ, and is based 
on a misconception of the whole sub- 
ject. There is to be but one judgment 
for the righteous and the wicked, which 
is to precede the Messianic reign in its 
full glory and perpetuity, although the 
conflict by which the reign of darkness 
and death is to be terminated, and the 
Messiah's kingdom to be established, 
takes place on earth. Although this 
Jew, therefore, understood our Lord, 
most unquestionably, in the sense above 
referred to of a Messianic reign on 
earth, yet he did not, as Olshausen in- 
timates, understand him correctly, but 
with all the gross mistaken notions of 
the Jews of that age. It was to cor- 
rect this very idea of a great temporal 
epoch of national prosperity and splen- 
dor, of which every lineal descendant 
of Abraham would participate, that our 
Lord pronounced the following parable; 
showing most clearly that they, whose 
claims seemed to be first to the privi- 
leges of the feast, and who were first 
invited, perversely rejected the invita- 
tion and forfeited the blessings which 
were in consequence bestowed upon 
those, who seemed most unlikely to be 
the recipients of the favor. If this 



shows, as it clearly does, that the Jew- 
ish idea that the Messiah's reign would 
be for their benefit alone was a false 
one, does it not by a parity of reason- 
ing, as clearly show, that Messiah's 
reign was not earthly and temporal, 
but spiritual and eternal? I am in- 
clined to think, therefore, that this 
guest, at the mention of the words, 
"thou shalt be recompensed at the res- 
urrection of the just," broke out in the 
exclamation here recorded, either be- 
cause his mind had been excited to an 
unusual desire for the approach of this 
time, when all the virtues of humility, 
condescension, and kindness, would be 
in exercise; or because he wished to 
draw out our Lord on this topic, which 
came home to the heart of every Jew, 
who believed in a coming Messiah. 
The reply of Jesus is corrective of 
their false notions in regard to the 
kingdom of God, and not one of re- 
proof, indicating that the interruption 
was ill-timed and frivolous. I_ cannot, 
therefore, quite agree with Stier, that 
this man spake without any particular 
aim or purpose, wishing to redeem the 
rest of the company from their utter 
silence, or to put an end to the in- 
tense spirit of moralizing, which char- 
acterized the discourse of Jesus, by 
something benignant of his own. Why 
may we not suppose that the words of 
our Lord had reached and affected his 
heart, with a sense of the happiness 
of those who should be partakers of 
the Messianic blessings ? We are not 
of necessity to conclude that he became 
a follower of Jesus, or that his mind 
was illuminated from above to discern 
in him his Messianic Lord ; but the cir- 
cumstances of the case forbid our re- 
garding him as a " prattler about the 
heavenly table " (Stier), or as uttering 
words with the general design of en- 
snaring Jesus. That his ejaculation 
indicated mistaken views of the -nature 
of the Messiah's kingdom, is very evi- 
dent; and it was to set him and the 
rest 'of the company right upon this 
subject, that the following parable ot 



A. D. 33.] 



CHAPTER XIV. 



215 



16 9 Then said he unto him, A 
certain man made a great supper, 
and bade many : « 

the marriage supper was pronounced. 
On the nature of the phrase kingdom 
of God, see X. on Matt. 3 : 2. 

16-24. This parable, as has been re- 
marked, is a reply to the preceding 
ejaculation of the guest. It is as though 
our Lord had said : ' Sayest thou so ? 
See how the Jewish nation receives the 
invitation to partake of the blessedness 
of this kingdom.' The points of re- 
semblance, which this parable has with 
the one afterwards pronounced by our 
Lord, and recorded in Matt. 22 : 1-14, 
are so close and numerous, that for 
verbal explanations the reader is re- 
ferred to my comments on that pas- 
sage. The terms in which the invita- 
tion is here refused, are less discour- 
teous than in Matthew, the malignant 
opposition of his enemies being not 
yet so thoroughly aroused, as in the last 
days of his ministry, or the Pharisees 
of Perea, not having reached the 
measure of active hostility to Jesus, 
which characterized their brethren at 
Jerusalem. The penalty too of those 
who refused the invitation in Matthew, 
•was death, and the total destruction of 
their city; while here, it is their rejec- 
tion from the feast (v. 24). In Mat- 
thew, the parable is carried onward to 
the banquet-hall, and the inquisition 
into the character of the guests, and the 
dreadful doom of those who are not ar- 
rayed in the wedding-garment, are de- 
lineated. All this shows that the char- 
acter of those to whom it was spoken 
in Matthew, was changed for the worse, 
and that the parable was adapted, on 
both occasions, to the actual condition 
of his hearers. Some nicer points of 
resemblance and dissimilarity will be no- 
ticed, as we proceed in our- exposition. 

16.-4 certain man. In Matthew, a 
Icing. Christ's kingly dignity was there 
brought out, especially in the capital 
punishment visited upon those who re- 
fused his invitation to the feast, and 
upon the guest who had come unpro- 
vided with the wedding-garment. A 
great supper. Here also in Matthew, 



17 And A sent his servant at 
supper time to say to them that 

g Mat. 22 : 2. h Pr. 9 : 2, 5. 



the corresponding words, a marriage- 
feast for his son, show an advance on 
the dignity of the present feast. The 
person in Matthew was of kingly rank, 
and the feast was given on no less oc- 
casion than the marriage of his son. 
In regard to the word supper, our use 
of the term is apt to mislead us. The 
principal meal with the Jews, as well as 
with the Greeks and Romans, was at 
the close of the day, when the heat was 
mitigated by the evening breeze, and 
there was abundance of leisure to sat- 
isfy the appetite and indulge in social 
converse. These suppers were often 
prolonged to a late hour, and with the 
Romans especially were often the occa- 
sion of great licentiousness and excess. 
And bade many. An evidence that the 
feast was great and expensive, and 
making the conduct of those who re- 
fused attendance more inexcusable. 
This invitation was the one given some 
time previous to the feast, in order that 
the persons invited might be in a state 
of readiness to attend, when the enter- 
tainment was fully prepared. This fea- 
ture also added to the criminality of 
those, who although receiving a timely 
invitation, yet suffered themselves to 
be so engrossed with cares and labors, 
as to have no time to attend the feast. 
17. Sent his servant. In Matthew, 
servants, the royal banquet being in this 
respect superior to the supper given by 
this householder (v. 21), in that many 
servants were employed in extending 
the invitations to the feast. In its ap- 
plication to the messages of God to his 
people by the mouth of the prophets, 
servant is to be taken in a collective 
sense; or, as Stier remarks, it is "the 
calling voice of God, as uttered through 
all his messengers." The summons both 
here and in Matthew, is the one sent 
forth to announce, that the supper was 
now in a state of readiness, the general 
invitation having been previously given, 
so that all the guests might be in a 
state of readiness to come, on the recep- 
tion of the second and final summons. 



216 



LUKE. 






were bidden, Come ; for all things 
are now ready. 

18 And they all with one con- 
sent began to make excuse. The 
first said unto him, I have bought 
a piece of ground, and I must 

See N. on Matt. 22 : 3. Dr. Thomson 
(Land and Book, vol. i. p. 178) says 
that in Lebanon, this custom still pre- 
vails. " If a sheikh, bey, or emeer in- 
vites, he always sends a servant to call 
you at the time appointed. The ser- 
vant often repeats the very formula 
mentioned in Luke 14 : IT — ' Come, for 
the supper is ready.' The fact that this 
custom is mainly confined to the wealthy 
and to the nobility, is in strict agree- 
ment with the parable, where the cer- 
tain man who made the great supper, 
and bade many, is supposed to be of 
this class. It is true now, as then, that 
to refuse is a high insult to the maker 
of the feast. — It is pleasant to find 
enough of the drapery of this parable 
still practised to show that originally it 
was in all its details, in close conform- 
ity to the customs of this country." At 
supper-time ; literally, at the hour of 
supper. The preparations were in such 
a state of readiness, as to now admit of 
no delay. Come, for all things, &c. 
The feast was now prepared, and all 
things were ready for the entertain- 
ment of the guests. See Matt. 22 : 4, 
where there is a more particular state- 
ment of the readiness of the prepara- 
tions. 

18. With one consent. Our transla- 
tors would have done better, had they 
supplied spirit or accord. There was 
the same temper of mind manifested in 
the various excuses, which these per- 
sons made. They all exhibited an 
utter contempt for the honor done 
them, and showed their preference to 
things of comparatively trivial impor- 
tance, at least in the spiritual applica- 
tion of the supper to the gospel-feast. 
The first said, &c. It is to be noticed 
how these excuses are progressively dis- 
respectful. This first excuse is alleged 
to be founded on necessity, I must needs 
go, &c. The second claims no such ne- 



[A. D. 33. 
I pray thee 



needs go and see it ; 
have me excused. 

lj) And another said, I have 
bought five yoke of oxen, and I go 
to prove them : I pray thee have 
me excused. 

cessity, but is expressed in I go, denot- 
ing mere will or purpose. The third is 
blunt and decided, I cannot come. Al- 
ford notices this, and the similarity be- 
tween the objects of pursuit here re- 
ferred to, and those in Matt. 22 : 5. It 
is also to be noticed, that the first and 
second excuses have regard to the pos- 
session of property and the claims of 
business, the third, to that of pleasure ; 
the first is based on the desire of wealth 
and gain, the last, on that of ease and 
enjoyment. The difference between the 
first two, is rather in form than in es- 
sence, the former being more general in 
its application, the latter, more special 
and particular ; that is property in mere 
inactive possession, this is property em- 
ployed in active business. Perhaps the 
two classes of business are referred to, 
which are more particularly brought to 
view in the corresponding portion of 
the parable in Matt. 22 : 5. It would 
not be irrelevant to the design of the 
parable, which evidently includes all 
who excuse themselves from obeying 
the gospel message, to refer the first 
excuse to the votaries of wealth in its 
quiet enjoyment ; the second, to those 
who live in the excitement of business ; 
the third, to the devotees of pleasure. 
I must needs go; literally, / am under 
the necessity of going away from home. 
So with us, the being obliged to go from 
home, would be regarded as one of the 
most valid and reasonable excuses for 
not attending a festive entertainment. 
19. Five yoke of oxen. The number 
has no special significancy, being chosen 
to give definiteness to the parable, and 
also to show, that the value of the pur- 
chase was adduced as a reason why it 
should not be neglected for an occasion 
of festivity. Yoke, as at the present 
day, is put for a pair. To prove, i. e. 
to test their strength, endurance, and 
docility. 



A. D. S3.] 



'CHAPTER XIV. 



217 



20 And another said, I have 
married a wife, and therefore I 
cannot come. 

21 So that servant came, and 
shewed his lord these things. 
Then the master of the house be- 
ing angry said to his servant, Go 
out quickly into the streets and 



20. " This excuse points out the at- 
tractions and absorptions of domestic 
enjoyment and comfort. In this case, 
the force of the temptation lies in the 
difficulty of reconciling conflicting du- 
ties, as is seen in the greater peremp- 
toriness of the refusal. Attendance on 
the feast did not entail the violation of 
any duty arising out of his new relation, 
but simply the holding it of inferior im- 
portance on a given occasion." Web- 
ster and Wilkinson. 

21. Being wholly unsuccessful, the 
servant returned and reported these 
excuses and refusals to his lord. The 
supper was prepared. Food had been 
provided in abundance. It must not 
be wasted through want of guests. 
Every seat must be filled, and the serv- 
ant is directed, therefore, to go forth 
and extend the invitation to the class- 
es, who were to be found in the streets 
and lanes of the city, not overlooking 
the poor, and maimed, and halt, and 
blind. Here the parable enforces and 
illustrates the direction given in v. 13, 
and shows that in the offers of grace, 
the same general principle is observed 
by God, which is enjoined upon men. 
Quickly. The feast was in such a state 
of readiness, as to admit of no delay. 
Streets and lanes, i. e. the broad and 
narrow streets or alleys. It is evident 
here, as well as in Matthew, that both 
the rich and poor are included in the 
terms and conditions of this invitation. 
The rich would be passing to and fro in 
the broad streets, the poor would nat- 
urally be found in the lanes and alleys. 
Instead of a select company of invited 
guests, a promiscuous company was 
now to be invited, comprising the rich 
and poor, high and low, persons in 
every class and condition, such as would 

Vol. II.— 10 



lanes of the city, and bring in 
hither the poor, and the maimed, 
and the halt, and the blind. 

22 And the servant said, Lord, 
it is done as thou hast command- 
ed, and yet there is room. 

23 And the lord said unto the ser- 
vant, Go out into the highways and 

be found passing up and down the 
streets of any city or town. But the 
prominence given to the poorer class, 
in the words, poor, maimed, halt, and 
blind, is intended to show that they are 
not to be overlooked, or regarded as 
less worthy recipients of the gospel 
message than the rich. Bring in hith- 
er, does not signify compulsion, but rath- 
er the urgency of the message. So in 
v. 23, the word compel denotes only a 
higher degree of urgency, an importu- 
nity which would take no denial. These 
terms are happily selected, so far as 
they are applicable to the poor, who 
would naturally feel some reluctance to 
enter the house of this rich man, aris- 
ing from a sense of the unfitness of 
their apparel, and their comparative 
ignorance of the forms to be observed 
at such a great feast, which reluctance 
would require some urgency of invita- 
tion to overcome. 

22. Yet there is room. This shows 
how ample an entertainment had been 
provided, and in how capacious a hall 
the banquet had been spread. A beau- 
tiful and striking illustration of the 
richness and amplitude of the blessings 
of salvation, represented by the gospel 
feast. 

23. "Webster and Wilkinson refer the 
persons invited in v. 21 to the more 
abject and sinful of the Jews, or per- 
haps to the imperfectly instructed pros- 
elytes of the gate (see N". on Matt. 23 : 
15); the third invitation, to the yet 
more despised idolatrous Gentiles, liv- 
ing without the city. Instead of seek- 
ing to find such a distinction, I should 
refer it rather to the fulness of the pur- 
poses of grace, which will be satisfied 
with nothing short of the gathering in 
of ally who will listen to the message of 






218 



hedges, and compel them to come 
in, that my house may be filled. 

the gospel, and obey its requisitions. It 
■will be seen, that the persons invited em- 
braced the whole population of the place. 
The selected guests, whose refusal is 
noted in vs. 18-20, the persons moving 
to and fro in the avenues of business, 
or crowded in the lanes and alleys, and 
those who were in the still more obscure 
places outside the city, are intended to 
represent the universality of the gos- 
pel in its offers of pardon and peace to 
men. Highways and hedges, i. e. the 
roads and by-paths outside the city. 
This does not refer to the country as dis- 
tinct from the city, but to the remote 
limits or outskirts of the town or city, 
where the extreme poor would be apt to 
congregate. The word highways is not 
the one thus translated in Matt. 22 : 9, 
on which see Note. It here signifies 
the public roads, in distinction from the 
paths hedged in and passing through or 
along by vineyards. In all these pub- 
lic roads and by-paths would be found 
the miserably poor and wretched, who 
were now to be brought in to the feast. 
This finds its parallel in Matt. 22: 9, 10. 
Compel them, &c. As has been re- 
marked in v. 21, this is not to be taken 
in the sense of absolute compulsion, in- 
asmuch as it would be contrary to all 
usage to force people to a feast ; and 
had it been so, one servant could not 
have effected it. It is to be referred 
rather to that pressing importunity, 
which takes no refusal, a sort of moral 
compulsion, by which persons are 
sometimes induced to perform an act, 
repulsive in some of its features to 
their natural inclination. But we must 
remember that it was not a reluc- 
tance founded upon the pride and 
worldliness of the persons first invited, 
but a sense of their unworthiness to 
sit down at such an entertainment in 
their soiled and ragged garments, or 
to even come into the presence of so 
great a man, as the master of the feast. 
Thus Watts : 

'"Twas the same love which spread the feast 
That sweetly forced us in." 

Stier beautifully expresses the ground 



LUKE. [A. D. 33. 

24 For I say unto you, ' That 

i Mat. 21 : 43; & 22 : 8; Ac. 13 : 46. 



of the reluctance, and the force with 
which it was overcome : "I am not 
worthy, nor can it be in truth that I 
am invited, I cannot go in my beggars 
garments to that high table ; to which 
the servant's reply is, I cannot admit 
thy excuse, I cannot carry back such 
a message to my lord, thou shouldst 
and thou must come! Thy misery 
must be no hinderance, such as thou art 
I was to bring." From this parable, 
as well as from other portions of the 
word of God, the license and duty of 
urging the invitations of the gospel 
upon perishing men, are derived. A 
cold, formal summons to come to Christ, 
is contrary to the very spirit and letter 
of the instructions of this passage. 
Full in the sight of all is spread the 
feast of salvation. There is abundance 
of provisions. No one need stay away, 
through fear that he is not wanted or 
will not be accepted. The invitation 
is to all, " Come, for all things are now 
ready ;" and the Master of the feast 
stands ready to welcome all, who will 
listen to the summons, and approach 
the well-spread board. 

24. For I say unto you, &c. Most 
expositors regard these as not our 
Lord's own words, but those which he 
puts into the mouth of the householder. 
Compare Matt. 22 : 1, where the king 
visits his displeasure upon the wicked 
and ungrateful men who had rejected 
his favors and murdered his servants, 
by their immediate and condign pun- 
ishment. But I concur, with Stier, 
however, in referring it to words spo- 
ken by our Lord in his own name. It 
would be an appropriate reply to v. 15. 
'You say blessed is he that shall eat 
bread in the kingdom of God. I say 
unto you, who are represented by the 
persons first bidden in the parable, 
that none of you shall even taste of 
the supper, provided for those who 
shall have part in the kingdom of God.' 
The indirect words those men, which 
Olshausen, without reason, urges as an 
objection to this view, are employed 
instead of the direct you, to indicate 



A. D. 33.] 



CHAPTER XIY. 



219 



none of those men winch were i 25 % And there went great 
bidden shall taste of my sup- ; multitudes with him : and he 
per. turned, and said unto them, 



more clearly, that the Pharisees who 
sat at the table, belonged to the same 
class of persons represented by the 
men in the parable, who excused them- 
selves from the feast. The identity, 
which the employment of you and those 
men in such a connection, established 
between the rejectors of the feast and 
the persons to whom our Lord was 
speaking, was so clear and emphatic, 
that we can well imagine how highly 
exasperated the company must have 
been, at so pungent an application of 
the parable. The word /or, looks back 
to v. 15, and implies an ellipsis, "Say 
not, as far as yourselves are concerned, 
Blessed is he, &c, for I say unto you, 
that none of these men (i. e. you) 
which were bidden shall taste of my 
supper." If these are the direct words 
of our Lord, the expression my supper, 
has great force and significancy, indi- 
cating that what the man, who spoke 
in v. 15, regarded as an entertainment 
at the table of God, was in reality the 
table of Him, who then sat as an hum- 
ble guest before them, and who was 
the object of their deepest opposition 
and scorn. None of those men, &c. 
See vs. 17-20. Shall taste (even the 
smallest morsel) stands opposed to shall 
eat in v. 15. Of my supper. The article 
in the original refers this to the sup- 
per then provided. But that supper is 
the type or symbol of all the blessings 
to come; and hence those who reject 
the gospel feast here on earth, will be 
forever excluded from all participation 
in its higher and more perfect realiza- 
tion in the world to come. The doom, 
therefore, here shadowed forth in this 
declaration, is not less awful in reality, 
than that which overtook the enemies 
of the king in Matthew. The decree 
of death in the one case, and the ban- 
ishment from the feast in the other, 
Avas immediately issued and put into 
execution. 

Such was the parabolic reply of our 
Lord to the guest, who pronounced 
those blessed who should eat bread in 



the kingdom of God. The great lesson 
which it taught, that not those who 
appeared the most likely to be partici- 
pants of the Messianic blessings, would 
in reality enjoy this privilege, but those 
who were symbolized by the poor and 
despised in the parable, could not but 
have been understood, both by him 
and all who reclined at the table. We 
are not informed of the manner in 
which it was received by them; but we 
cannot doubt that its effects were seen 
in the increased malignity, with which 
those of them who attended the ap- 
proaching passover, conspired to put 
Jesus to death. Some of them doubt- 
less heard the parable, as it was pro- 
nounced afterwards in the temple in 
terms of increased severity, which 
must have been exasperating to the 
highest degree, inasmuch as the appli- 
cation which is there indirectly made 
in such severe language, they would 
remember to have been here directly 
referred to them. 

25-35. What is required of true 
disciples. Perea. Our Lord was on 
his way to Jerusalem, when the follow- 
ing discourses related by Luke were 
spoken. There are evident marks, 
however, that they followed close upon 
the termination of the feast. The invi- 
tation implied in the words if any man 
come to me, looks back most unquestion- 
ably to the invitation to the feast, and 
shows what constitutes its true accept- 
ance. No one could be a partaker of 
the blessings indicated by the gospel 
feast, who was not ready to make a sac- 
rifice of every worldly possession and 
enjoyment, and even to renounce the 
ties of relationship and his own life, if 
that were necessary to discipleship in 
the school of Christ. An unbroken 
train of thought will be found to mark 
the residue of this chapter and the 
next two, showing that our Lord pro- 
nounced them continuously, somewhere 
on his way to Jerusalem. 

25. There went great multitudes, &c. 
These great crowds had been attracted 



220 



LUKE. 



[A. D. 83. 



26 * If any man come to me, 
'and hate not his father, and 
mother, and wife, and children, 
and brethren, and sisters, W1 yea, 



h De. 13: 6; & 
I Bo. 9 : 13. 



9; Mat. 10:31. 
n Be. 12: 11. 



to him by the cure of the man who 
had the dropsy (v. 4). As he proceed- 
ed on his way, they appear to have 
accompanied him, in order to witness 
further exhibitions of his miraculous 
power, or to hear the words of instruc- 
tion which fell from his lips. Eichly 
were they repaid for this attendance 
upon him, for he was about to give 
utterance to parables, which, as illus- 
trative of the depth and tenderness of 
God's love, have no parallel. It is un- 
necessary, however, to suppose that 
these crowds followed him all the way 
to Jericho, and thence to Jerusalem 
(see N. on Matt. 20 : 29). They doubt- 
less returned to their homes, as he 
approached the Jordan to cross over 
to Jericho. Webster and Wilkinson, 
however, think that these crowds 
were the union of large companies on 
their way to Jerusalem, being formed 
into one, in consequence of his pres- 
ence. But could this be said of those 
referred to in 15 : 1 ? He turned. The 
form of expression indicates the act of 
pausing on his journey, and turning to 
address the crowds which were gath- 
ered behind him, in expectation of 
seeing some miracle or hearing some- 
thing from his lips. Braune makes 
this excellent remark : " The Lord saw 
now in the people a vague and indis- 
tinct inclination towards himself, as in 
the Pharisee he had seen a vague and 
indistinct aversion." In reference to 
this Stier observes, that the inclination 
and aversion in both cases, were rash 
and unthinking, and wanting in all hum- 
bleness. But is not this too sweeping 
a remark, especially in regard to the 
multitudes who followed him, and as 
we trust with far different motives than 
actuated the proud and malignant 
Pharisees in their attendance upon our 
Lord ? We would not claim for these 
gathering numbers that high relish for 



and his own life also, he cannot 
be my disciple. 

27 And "whosoever doth not 
bear his cross, and come after me, 
cannot be my disciple. 

n Mat.l6:14; Ma.S:34; ch.9:23; 2Ti.3:12. 



spiritual instructions, which his more 
intimate and devoted followers were 
beginning to possess, but we may hope 
that they were nevertheless drawn to 
him, with a faint desire at least to 
hear something of the gospel of the 
kingdom, which he never failed to 
preach on everv occasion. 

26, 27. See Ns. on Matt. 10 : 37, 38. 
There is an advance here in the em- 
phasis and fulness of the terms of dis- 
cipleship. In Matthew, it was, "he 
that loveth father and mother more 
than me;" but here it is, "if any man 
come to me and hate not his father and 
mother" &c. In the light of the pas- 
sage in Matthew, as well as from the 
express teachings of God's word and 
the instincts of our nature, in regard 
to the love we owe our parents and 
family relatives, we are to interpret 
this as comparatively spoken, in the 
sense that our love to Christ is to be 
supreme, while that which we entertain 
to our parents and relations is to be 
subordinate, and not suffered in the 
least to interfere with supreme devo- 
tion to his interests. That hatred is 
not literally signified is evident, not 
only from the nature of the case and 
the vei'y laws of our being, but from 
our Lord's own example while he hung 
on the cross (John 19 : 25-27), as well 
as from the strong ties of love and 
friendship, which existed between him 
and many persons, during his sojourn 
on earth. No one is then to so mis- 
take the spirit and intent of this strong 
language, as to suppose that disciple- 
ship with Christ requires a morose and 
moody temper towards any, least of all 
to those who have a natural right to 
our love and confidence. Asceticism 
and disregard of the social relations 
of life, are enjoined upon the followers 
of Christ, neither by his command nor 
example. Where there is a conflict, 



A. D. 33.] 



CHAPTER XIV. 



221 



28 For ° which of you, intend- 
ing to build a tower, sitteth not 

o Pr. 24:27. 

however, between the cause of Christ 
and the claims of family ties, the former 
is to have full and entire precedence, 
and the latter to give place, as though 
they were the objects of extreme aver- 
sion. His own life is here to be taken 
of natural life, and its attendant bless- 
ings and enjoyments. These also are 
to be regarded as worthless, when placed 
in an opposing scale to the love of 
Christ, and therefore to be freely sur- 
rendered, when required to be yielded 
up in his service. See N. on Matt. 10 : 
39. Such a hatred as is here required, 
is, in reality, the highest self-love, when 
regarded in the liglit of the soul's wel- 
fare beyond the grave. Alford well 
remarks upon the hatred here enjoined, 
" it hardly need be observed, that this 
hate is not only consistent with, but 
absolutely necessary to the very highest 
kind of love. It is that element in 
love, which makes a man a wise and 
Christian friend, not for time only, but 
for eternity." 

28-33. Having laid down the rule of 
supreme devotion to the cause of Christ, 
and the precedence to be given to his 
service above all the claims of the most 
intimate relations of life, our Lord very 
naturally proceeds to show that the cost 
of discipleship should be duly and care- 
fully estimated, by all who would be- 
come his followers. This is illustrated 
by the prudential maxims which gov- 
ern men, when on the eve of some 
great undertaking, as the building of a 
tower, or a military expedition. No 
man of ordinary prudence or fore- 
thought would erect an expensive edi- 
fice, without first ascertaining its cost, 
in order to see if it came within his 
means. Nor would a king or military 
chieftain make war with a neighboring 
potentate, without first considering the 
numbers and discipline of his army, and 
whether it would be safe to lead them 
against a force numerically at least su- 
perior to his own. Thus our Lord 
would have those who aspired to be his 
disciples, consider well the cost and 



down first, and counteth the cost, 
whether he have sufficient to 
finish it ? 



sacrifice, which such discipleship in- 
volved. 

28. The word toicer, is too indefinite 
here to enable us to determine, wheth- 
er it refers to a military tower, or one 
erected to command a view of the sur- 
rounding country. The expression 
which of you — unless the pronoun is 
used as representative of mankind in 
general, including kings, governors, 
military commanders, and the like, 
which does not seem to be justified by 
the character and condition of the per- 
sons here addressed, who were in the 
private walks of life — would seem to in- 
dicate that the reference is had to a 
turrcted mansion, or a watch-tower, 
combining adornment with utility (see 
N. on Matt. 21 : 33), rather than to a 
military tower. It was, however, a 
great and expensive undertaking, and 
required previous thought and calcula- 
tion, as to whether the person who in- 
tended its erection, had the means to 
finish it. Sitteth down implies that the 
calculation was not made in haste; but 
that ample time and pains were taken 
to learn the real cost of the undertak- 
ing. The words counteth the cost, de- 
note literally, determineth by arithmeti- 
cal calcxdations, as in ancient times they 
computed or reckoned with pebbles or 
counters. All this indicates the closest 
scrutiny into the cost of the structure, 
with reference to the ability to finish 
the work when commenced. "The sit- 
ting down first and considering well 
from the very beginning all that is in- 
volved in the continuing and finishing, 
is to commence with deep thoughtful- 
ness, not rashly and superficially, in 
contrast with that unconsidering and 
thoughtless running after Him, which 
was witnessed at this time, and which 
the Lord intends to humble and re- 
pel." Stier. Wliether, i. e. to see wheth- 
er. This is the aim and object of all 
the previous thought and calculation. 
In our English version, which hits well 
the idea, it was unnecessary to italicize 
sufficient, as the idea of this word is 



222 



LUKE. 



[A. D. 



29 Lest haply, after he hath 
laid the foundation, and is not 
able to finish it, all that behold it 
begin to mock him, 









contained in the preposition of the 
original, the literal translation of which 
with its noun is, the means to or with 
reference to completion. When it is 
borne in mind, how many violate the 
principle of prudent forethought here 
laid down, even in worldly matters, 
and commence great and expensive 
undertakings, with little or no regard 
to their ability to finish what they so 
rashly begin, we see how forcible is 
this illustration, when applied to the 
discipleship of Christ, involving, as it 
does, an amount of effort, energy, and 
self-devotion, which no human under- 
taking requires, however vast or ex- 
pensive it may chance to be. 

29. Lest haply, i. e. lest perchance. 
After he hath laid, &c. The force of 
the original construction is better pre- 
served by translating, having laid the 
foundation, and not being able to finish 
(the edifice), all that behold, &c. The 
word to mock, which by usage is appro- 
priated more particularly to external 
gestures and contemptuous mimicry, 
has here the sense to deride, scoff at. 
How is this to be taken in the spiritual 
application of this illustration ? Who 
are they that deride the man who pro- 
fesses to be a disciple of Christ, and yet 
gives evidence that he has not counted 
the cost, and that the spiritual edifice 
is incomplete on his hands? We are 
warranted by the terms of the illustra- 
tion here made use of, and our own ob- 
servation, in referring them to the 
world at large, which while it hates the 
true and humble believer, yet despises 
him, whose profession is at variance 
with his practice. But there is a deep- 
er and more significant meaning. What 
is faintly disclosed in the present life, 
in the ridicule often heaped upon one 
whose conduct belies his profession, 
will appear in full prominence here- 
after, when the veil of concealment 
is removed, and these rash and thought- 
less builders are shown, not only to 



30 Saying, This man began to 
build, and was not able to finish. 

31 Or what king, going to 
make war against another king, 



have brought their undertaking to no 
completion, but to have laid a defective 
foundation, which rendered worthless 
the whole structure built thereon. 
Then the folly of their thoughtless con- 
duct, and vain confidence in resources 
which they did not possess, will fully ap- 
pear, and they will be the objects of 
" shame and everlasting contempt," both 
to the righteous and the wicked. Thus 
the defective building here brought to 
notice, and the one built on the founda- 
tion of sand in Matt. 1 : 24, involve one 
and the same great truth, of the worth- 
lessness of an outward profession and 
show of piety, if the heart be not 
changed within, and its ruling principle, 
the love and service of God. 

30. This man. The connection throws 
a shade of sarcasm on the expression. 
It was a striking evidence of his want 
of forethought and discretion, to lay 
the foundation of a costly structure, 
which he had not the means to finish. 
This has grown into an adage at the 
present time, and was perhaps so in the 
time of Christ. It conveys so just and 
severe a rebuke to prodigal expendi- 
ture, without sufficient means to justify 
it, that perhaps no proverb is more fre- 
quently or fitly employed. In regard 
to the groundwork of this parable, Al- 
ford finds an allusion to the spiritual 
edifice, referred to in 1 Cor. 3 : 11-15, 
which must be reared on "the one 
Foundation which shall be tried in the 
day of the Lord." This same exposi- 
tor remarks, that when the disciple of 
Christ counts the #ost, it must always 
issue " in a discovery of the utter inad- 
equacy of his own resources, and the 
going out of himself for strength and 
means to build." 

31. The same idea is illustrated still 
further and more vividly, in this para- 
ble of two kings going to war. If one 
of them finds from a previous calcula- 
tion of his military strength, that he is 
too weak to meet his enemy in battle, 






A. D. 33.] 



CHAPTER XIV. 



223 



sitteth not down first, and con- j cometh against hiin with twenty 
sulteth whether he be able with thousand ? 



ten thousand to meet him that 

he sues for peace. So he who would 
be the disciple of Christ, in view of his 
rebellion against God, and its certain 
consequences, must make timely and 
unconditional submission, and be ready 
to take cheerfully upon himself any ser- 
vice or duty, however unpleasant or 
even repulsive to his proud and rebel- 
lious heart. This parable differs from 
the other, in that it illustrates the want 
of 'power on the part of Christ's disciple 
to finish the work, designated in the 
former parable by the building of a 
tower. This results from the natural 
opposition of the heart to God. Hence 
suing for conditions of peace is the 
same as prayer to God for grace to 
overcome the rebellious desires and in- 
clinations within, and strength to strug- 
gle with and overcome the manifold 
temptations, which beset our pathway 
to the very end of life. The first para- 
ble has reference then to the building 
of a spiritual edifice on the true Foun- 
dation-stone, which building is to be 
carried on to full completion, in order 
to prevent the derision, which a failure 
will be sure to provoke. The second il- 
lustrates the want of power to achieve 
the great work of building this spiritual 
edifice, unless, by timely submission, 
help is obtained from the Great King, 
with whom the soul has been heretofore 
in a state of enmity. The first parable 
teaches the necessity of a firm and de- 
liberate purpose to make religion the 
chief object of attention, until the war- 
fare on earth is fully accomplished and 
the victory won ; the second, throws 
the soul helpless and dependent upon 
the sovereign grace of God for assist- 
ance. So Stier well expresses it : "The 
building before looked rather back to 
the commencement (began to build, v. 
30); but now the warfare exhibits, 
properly speaking, the finishing unto 
victory, the winning and maintaining 
our great object. War, as the Lord 
here intends it, can only be when there 
is a beginning of discipleship ; man 
naturally is at peace with the world and 



32 Or else, while the other is 

its prince, and does not seek conditions 
of peace with God. Consequently that 
other king with whom this conflict has 
to do, can by no means be the prince 
of this world or the devil, but no other 
than God, the disciple's Lord, opposing 
Himself as an apparent enemy to His 
children, because His sacred and sanc- 
tifying power and discipline must ever 
be in conflict with all their independent 
life and will, until it be extinguished." 
Such also is Alford's interpretation of 
this parable, and such is undoubtedly 
its true sense, which the usual exposi- 
tion, which refers the stronger and 
more powerful king to the god of this 
world, wholly overlooks. With ten 
thousand — with twenty thousand. What- 
ever may be the strength of sin within, 
and its deep-rooted hold upon the whole 
spiritual man, God's twenty thousand is 
superior, and will give him the victory. 
Only let our surrender to Him be timely 
and unconditional, and our supplication 
for divine peace, fervent and constant, 
and the hour of our triumph over every 
spiritual foe, is sure to come. 

32. Or else, i. e. if he finds himself 
too weak to meet his foe in battle. 
MTiile the other, &c. This evinces his 
prudence. He does not wait until the 
enemy is at his gate, but makes over- 
tures of submission while he is yet far 
off. Compare with this reconciliation 
effected while the parties were locally 
far separated, but were in the way of 
an amicable adjustment of their differ- 
ences, the wondrous love and grace of 
God, as represented in the parable of 
the prodigal son, by the father who 
when his son — standing in |he same re- 
lation to him as this weak king to his 
powerful adversary, and on his way to 
seek his pardon — was yet a great way 
off, saw r him and ran to meet him with 
the offer of pardon and restoration to 
favor. It is remarkable how all these 
representations of the way of concilia- 
tion between erring, rebellious man, 
and his offended Maker, harmonize and 
blend together in consistent fulness and 



224 



LUKE. 



[A. D. 33. 



yet a great way off, he sendeth an 
ambassage, and desireth condi- 
tions of peace. 



union. Who can doubt that the pow- 
erful king, in this parable, represents 
God, against whom all men are in a 
state of rebellion, and who should be 
approached at once with humble sub- 
mission and love ? He sendeth an am- 
bassage (i. e. an embassy). This is 
spoken for the sake of verisimilitude. 
It would not have comported with royal 
usage, for the king to have gone in 
person to sue for conditions of peace. 
But this feature belongs exclusively to 
the costume of the parable. In seeking 
the forgiveness and favor of God, each 
one must go in person. No sinner can 
be pardoned, who seeks to secure the 
blessing by commissioning any one to 
act in his place. He must make a per- 
sonal surrender of himself, and re- 
nounce the ways of sin, before he can 
expect any conditions whatever of 
peace and pardon. This does not mil- 
itate, however, against the efficacy of 
prayer in behalf of an impenitent friend. 
But the answer to such prayer is not in 
contravention to the universal rule, 
pervading the whole redemptive econ- 
omy of God, that the sinner himself 
must come to Him, and by personal 
repentance and submission, end the 
perilous conflict in which he is engaged. 
Conditions of peace, i. e. the terms on 
which peace will be granted. There is 
nothing said here about the disgrace of 
pursuing the war, with such a disparity 
of forces, that defeat must be inevita- 
ble. This is left to be supplied from 
the preceding parable. But with the 
implied disgrace of defeat is here added 
another element, in the dreadful doom 
which might be expected to await the 
defeated and captured king. The cru- 
elties practised upon subjugated kings, 
in being mutilated (see 2 Chron. 23 : 
11, 12; Jer. 52 : 10, 11), loaded with 
chains, carried away into captivity, led 
in triumph before the car of the con- 
queror, and thrown into loathsome dun- 
geons to die there, are well known to 
those conversant with sacred and pro- 
fane history. This is left in the para- 



33 So likewise, whosoever he be 
of you that forsaketh not all that 
he hath, he cannot be my disciple. 

ble to be supplied by the mind of the 
reader, but should not be lost sight of, 
in estimating the dreadful consequences 
of persisting in open rebellion against 
the Great King. 

33. This verse contains the general 
conclusion drawn from the foregoing 
premises. So likewise, i. e. as was the 
doom and disgrace of the man, who 
by not counting the cost was unable to 
finish what he had begun ; and of the 
king, who did not avert danger by 
wise and timely submission ; so whoso- 
ever he be of you, &c. It will be seen 
that our Lord repeats, with additional 
emphasis drawn from the parables, the 
only conditions of discipleship ; the 
words forsaketh all that he hath, being 
a condensed expression of the terms 
of discipleship made known in v. 26. 
The word rendered forsaketh (literally, 
disowneth or dismisseth from himself), 
implies not only the renunciation of 
the things spoken of, but the addition- 
al idea of doing this through love of 
the very opposite of the thing re- 
nounced. It is worthy of note, that 
there is one point of dissimilitude be- 
tween the persons spoken of in the 
parable and the disciple of Christ. 
They considered the means at their 
disposal, and drew thence their conclu- 
sion, as to their ability to execute their 
plans ; but the disciple was to throw 
aside as worthless, all which he pos- 
sessed, and having forsaken every thing, 
enter upon his discipleship with Christ. 
But this, so far from impairing, gives 
force to the parable, by placing self- 
denial, the hardest of all duties, in 
the very foreground of the service of 
Christ. It must never be forgotten in 
the interpretation of all such parables 
as these, that there is a human and a 
divine side, on which they are to be ex- 
amined. The man was to exhaust all 
his means upon the spiritual edifice, he 
was to call into exertion all his powers ; 
but in that very act, he was to re- 
nounce all dependence upon his own 
works, and look to the grace of God 



A. D. 33.] CHAPTER XIY. 

3 J: p Salt is good : but if the 
salt have lost his savor, where- 
with shall it be seasoned ? 

p Mat. 5 : 13 ; Ma. 9 : 50. 

for the means of rearing the structure 
(see Eph. 2: 10). So the king was to 
muster his forces and number them for 
the battle, but to remember, at the 
same time, that he who was coming 
against him, would so outnumber his 
forces, that he must renounce all de- 
pendence upon his own power to make 
war, and go forth and sue for peace and 
forgiveness. This twofold, but coinci- 
dent and harmonious action, is ex- 
pressed in the clearest and most em- 
phatic terms in Philip. 2; 12, and its 
recognition is not only essential to 
right views of personal efforts for sal- 
vation, but to the understanding of 
other truths, which lie in its immedi- 
ate vicinity. 

3-t, 35. See Xotes on Matt. 5:13; 
Mark 9 : 50. The terms of discipleship 
naturally led our Lord to repeat the 
similitude existing between true disci- 
ples and the properties of salt. The 
words are no doubt proverbial, and 
like all such adagial sayings, are ad- 
duced frequently to enforce and illus- 
trate great and important truths. It is 
neither jit for the land, &c. Dr. Thom- 
son (Land and Book, vol. ii. p. 44) 
says of the salt of Palestine : <k Prom 
the manner in which it is gathered, 
much earth and other impurities are 
necessarily connected with it. Not a 
little of it is so impure, that it cannot 
be used at all, and such salt soon ef- 
floresces and turns to dust — not to 
fruitful soil, however. It is good for ; 
nothing itself, but it actually destroys ! 
all fertility wherever it is thrown, and j 
this is the reason why it is cast into 
the street. There is a sort of verbal 
verisimilitude in the manner in which ' 
out Lord alludes to the act : 'it is cast ; 
out ' and ' trodden under foot ; ' so j 
troublesome is this corrupted salt, that 
it is carefully swept up, carried forth, 
and thrown into the street. There is 
no place about the house, yard, or gar- 
den, where it can be tolerated. No 
Vol. II.— 10* 



35 It is neither fit for the land, 
nor yet for the dunghill ; but men 
cast it out. He that hath ears to 
hear, let him hear. 



man will allow it to be thrown into his 
field, and the only place for it is in the 
street, and there it is cast to be trod- 
; den under foot of men." We see from 
this extract, that our Lord could not 
have selected a more striking illustra- 
tion of the worthless character of false 
discipleship, than the one here made 
. use of. "With equal force and elear- 
: ness, it shows how pertinent is the con- 
nection of this passage with the pre- 
ceding context, which some expositors 
; have so lost sight of, that they look 
j upon it as interposed here, from some 
other connection in which they origi- 
nally stood. Dunghill is here put for 
manure. Cast it out. The original 
j has a lively emphasis, out they cast it, 
almost like our contemptuous expres- 
sion, out or away with it, as a thing ut- 
terly worthless. 

CHAPTER XY. 
1-32. Parables of the Lost Sheep, 
; the Pieces of Silver, and the Prod- 
j igal Son. Perea. 

PRELIMINARY REMARKS. 

The connection of this parabolic dis- 
course with the preceding chapter, 
, has been a matter of much discussion 
and various opinion. Olshausen thinks 
that it forms a contrast with the sever- 
ity of the preceding discourse, the 
point of junction between the two be- 
ing our Lord's rejection of some and 
acceptance of others. This view ap- 
pears the more plausible from the char- 
acter of the persons to whom the dis- 
courses were addressed, the former be- 
ing, as this expositor thinks, a compa- 
ny of self-reliant, curious persons who 
had flocked together and were follow- 
ing Jesus to see or hear something 
strange and wonderful, while the pres- 
ent company were poor, despised pub- 
licans and sinners. To the former he 
laid down, in the most explicit terms, the 
stern requirements of discipleship, the 



226 



LUKE. 



[A. D. 33. 



latter he invites to come to him by the 
most tender and winning appeals. That 
there is this contrast between the two 
discourses cannot be denied; yet that 
such a contrast was intended, or that 
the two discourses have any connec- 
tion other than that both were delivered 
in Perea, on his way to Jerusalem, I 
am inclined to doubt. The commence- 
ment of chap. xv. is such as marks a 
new discourse, and we may suppose 
that during this whole journey, as suc- 
cessive crowds gathered around him, 
he addressed them in language adapted 
to their condition and circumstances. 
It would seem that at this time, an un- 
usual number of publicans and others, 
who were looked upon by the Pharisees 
as sinners, were present. Commiser- 
ating their condition, our Lord re- 
ceived them kindly, and condescended 
to eat with them. This gave offence 
to the scribes and Pharisees, who, in 
greater or less numbers, were always 
present, watching to find some ground 
of accusation in his words or actions. 
As usual they gave vent to their dis- 
pleasure in low and angry murmurings, 
which either reached our Lord's ear, or 
which he discerned by his own omnis- 
cience. He took occasion, therefore, 
to show how different from the con- 
tempt, with which the Pharisees re- 
garded any effort on the part of these 
despised men to reform their lives and 
conduct, was the favor with which 
God regarded the repentance and re- 
turn to Him of the vilest sinners. The 
parables, by which this wondrous love 
of God to sinners is illustrated and en- 
forced, were addressed to the Phari- 
sees who stood by, but yet so as to be 
audible to the publicans and others, 
who doubtless stood at a more respect- 
ful distance, through fear of offence to 
their proud and bigoted enemies. 

In regard to the connection of 
thought and gradation of these para- 
bles, it may be remarked, that the sheep 
which wandered away, evidently is in- 
tended to represent a less advanced 
lapse into sin, than the piece of silver, 
lost beyond all knowledge of the place 
where it lay hidden from sight. The 
prodigal son wandering away from his 
father's house, and debasing himself in 



the lowest depths of infamy, is a still 
farther advance in the representation of 
guilt, misery, and ill-desert. There is 
also, in the numbers here employed in 
the respective parables, a feature which 
should not be overlooked. There were 
ninety and nine sheep left to the shep- 
herd, who searched so carefully and un- 
remittingly for the lost one. Only nine 
pieces of silver remained in the store of 
the poor woman, who had lost the tenth 
piece, and had so faint a prospect of its 
recovery. But one son was left to the 
aged father, to solace him for the living 
death of his younger and darling son. 
There is then a twofold gradation, the 
one in the increasing hopelessness of 
the recovery of that which was lost ; 
the other, in the value of the lost arti- 
cles, rendered prominent by the de- 
creasing proportion in the number of 
what remained, compared with what 
was lost. To this may be added the 
fact, that in the prodigal son, which 
brings out and gives emphasis to the 
richness of the divine love and forgive- 
ness, as hardly any other portion of 
God's word does, the lost was a son, in 
reference to whom, there was a yearn- 
ing of affection, and depth of longing 
desire for his recovery from sin and res- 
toration to virtue and happiness, which 
casts very far into the background any 
grief for a lost animal or piece of silver. 
There is also another point of differ- 
ence, not between the three parables 
separately considered, but between the 
first two and the third. In the parables 
of the lost sheep and piece of silver, the 
lost articles are carefully and anxiously 
sought after; whereas in that of the prodi- 
gal son, the father does not go forth to 
seek for his son, but remains in the atti- 
tude of one who is anxious for his return, 
and ready to receive him with joy and 
full, unlimited pardon. There is an ap- 
propriateness in this. There could be 
no blame, in the nature of the case, to 
be attached to the stupid and silly 
sheep, which wandered away from the 
flock, nor to the piece of silver, which 
had been dropped in some unknown 
by-place. Nor could it be expected 
that they would return, the one to the 
sheepfold, and the other to the wo- 
man's purse, unsought for. It was meet, 



A. D. 33.] 



CHAPTER XV. 



227 



therefore, that the shepherd should re- 
turn to the place of pasturage, and seek 
carefully for his lost animal, and that 
the woman should sweep her house, and 
seek diligently until she found the lost 
piece of silver. But the prodigal vol- 
untarily abandoned the home of his 
childhood and his aged father, and went 
forth on a career of shame and sin, from 
which every attempt to reclaim him, 
had his father sought him, would have 
been useless. Hence, therefore, the 
parable consistently represents him as 
pursuing his downward course, until he 
is reduced to such straits, that he be- 
gins to turn his thoughts to his father's 
house, with all its comforts and plenty. 
As his departure from home had been 
voluntary, so his return must be a spon- 
taneous and voluntary act. What now 
is taught by this comparative feature in 
the parables ? Simply the great truth, 
to which reference has been made in 
the comments on 14 : 32, that the re- 
turn and submission of the sinner must 
be his own personal act; while at the 
same time, as a true, real, and most 
consoling and encouraging fact, God is 
seeking for him, and as it were, bring- 
ing him in his arms to the fold of his 
grace (v. 5). The first two parables 
represent God, therefore, as seeking the 
lost sinner and bringing him back to 
truth, duty, and happiness ; the third 
parable gives prominence to the sinner's 
own agency in this return, and repre- 
sents God, as ready and willing to wel- 
come and receive him into favor. This 
is the reason why the first two parables 
have nothing in them, which directly 
brings into prominence the repentance 
of the lost sinner. It might be suffi- 
cient to say in reference to this, that 
the verisimilitude of the parable would 
be destroyed by predicating repentance 
of a sheep or a piece of silver. But in 
the spiritual application of the parables, 
there is a niche for this great idea, al- 
though, as above remarked, this in its 
full prominence is left to be brought out 
in the parable of the prodigal son. The 
effort of the shepherd to find the lost 
sheep, symbolizes God's merciful pro- 
vision for man's recovery from sin ; his 
successful search indicates that God's 
overtures of mercy have been received 



by the sinner in penitence and love. 
The central idea, however, of these two 
parables, is God's gracious agency in 
man's recovery from sin, and the joy, 
with which the accomplishment of this 
is hailed in heaven, even as well as on 
earth. 

In regard to the persons designated 
by the " ninety and nine just persons, 
which need no repentance," I cannot 
refer them to other than the saints in 
heaven, already confirmed in holiness. 
Stier regards them as synonymous with 
the Pharisees, and all such persons as 
ask not for the way, hearken not to the 
word, and draw not near to the Saviour 
or Shepherd to hear him. The abhor- 
red picture of these supposed just ones, 
he finds exhibited in full by the charac- 
ter of the elder son in the third parable. 
Such also is Olshausen's view of the per- 
sons here represented. But does this 
comport with the character represented 
by the sheep, who remained safe in the 
fold? Did not the restoration of the 
lost sheep, put it in precisely the same 
condition in which those of the flock 
had remained and then were, which 
had not wandered from the fold? Were 
the ninety and nine as odious to the 
eye of the shepherd, who- temporarily 
left them on his search for the lost 
sheep, as Pharisees and self-righteous 
men are in the sight of God ? So far 
from this, the whole framework of the 
parable shows, that the shepherd did 
not prize the lost sheep above any other 
one of the flock, except in the fact, 
that his sympathy and care were espe- 
cially awakened in its behalf, from the 
very fact of its having wandered off to 
places of danger, where, unless recov- 
ered by his timely and vigilant search, 
it would be destroyed. This awakened 
care and anxiety was followed by a cor- 
responding joy at its recovery, which, 
for the time being, made it dearer to 
him than the whole flock besides, which 
were in a place of safety whence they 
had never strayed. All this is plain, 
aud proves beyond the possibility of 
doubt, that the self-righteous Pharisees 
are not symbolized by these innocent 
sheep, that awaited the glad return of 
the shepherd, from his successful search 
for the lost one. But the question still 



228 



LUKE. 



[A. D. 33. 






remains, who are represented by these 
ninety and nine just persons, who need 
no repentance, having never wandered 
away from the fold. Doddridge, and 
most of the older expositors refer it to 
" confirmed and established saints," 
who need not such an universal change 
of mind and character. Webster and 
Wilkinson think that it may refer to 
those persons who have undergone a 
complete change of mind, as exhibited 
in a corresponding change of life, liv- 
ing just in God's sight, by his grace, 
and not by their own righteousness. 
At the same time, these expositors sug- 
gest, that the word may have been 
ironically spoken of what the scribes 
and Pharisees claimed to be. But the 
assertion in v. V, is of too sublime and 
solemn a nature to admit of its ironical 
reference to such persons as the Phari- 
sees. Trench admits this shade of 
irony as very appropriate, yet thinks 
that our Lord could hardly have meant 
merely this, the whole construction of 
the parable being against such an ex- 
planation. " The ninety and nine had 
not wandered, the nine pieces of money 
had not been lost, the elder brother 
had not left his fathers house." This 
expositor of the Parables " under- 
stands these righteous as really such, 
their righteousness, however, being 
merely legal and of the old dispensa- 
tion, so that the least in the kingdom 
of heaven is greater than they." But 
were there any persons under the old 
dispensation so righteous as to need 
no repentance ? Were the lives of 
Abraham, Moses, Daniel, Hezekiah, 
and other eminent saints of the Old 
Testament so perfect, that they needed 
no repentance for sin, no tears of 
contrition for their short-comings in 
duty ? There is but one meaning 
which can be attached to the expres- 
sion just persons, in this connection, 
and that is entire freedom from sin, 
and confirmation in holiness. The per- 
sons referred to are safe in God's fold, 
either having never wandered away, like 
the angels who stand before God and 
serve him, or having been reclaimed 
and admitted into God's presence, where 
they are now sinless and in no danger 
of ever falling away again into sin. 



The question may arise, whether 
reference is had to a literal verity 
or reality in heaven, or to a supposed 
condition of saints on earth. It will 
be seen, that this last supposition is 
different from taking the words in 
an ironical sense. It is simply the 
idea thus expressed : " more than over 
ninety and nine just persons, (on the 
supposition that such persons were 
found on the earth,) which need no re- 
pentance." There is no serious objec- 
tion to this view, but yet the wants of 
the passage are best met, by supposing 
it to relate to what actually exists in 
the realm of God. So Alford remarks : 
"If it be required that the words 
should be literally explained, seeing 
that these ninety and nine did not err, 
then I see no other way but to suppose 
them, in the deeper meaning of the 
parable, to be the worlds that have not 
fallen, and the one that has strayed, 
our human nature, in this our world." 
This is too far-fetched a conclusion, 
although it has the basis of the true inr 
terpretation. It is not the worlds that 
have not fallen, to which reference is 
here made, nor human salvation in the 
abstract, over which the angels rejoice ; 
but the persons referred to are the 
saints in heaven, confirmed in holiness, 
and no longer in any danger of relaps- 
ing into sin and rebellion against God. 
If it be objected to this, that the fold 
where remained in safety the ninety 
and nine sheep, was on earth, and 
therefore these just persons must also 
be such as are yet in this world, I do 
not consider such an objection to have 
much force; for the joy of the earthly 
shepherd finds its counterpart in the 
joy of the angels in heaven, and the 
same may be true of the other features 
of the parable. The repenting sinner 
is regarded as virtually belonging to 
the ranks of the blessed above, and it 
is his introduction to this new life and 
companionship, which causes a louder 
expression of joy in the angelic ranks, 
than the presence of those, whom they 
had in like manner rejoiced over, in 
the hour of their conversion, but were 
now confirmed saints in God's holy pres- 
ence. Such a view is the only one, in 
my judgment, which comports with the 



A. D. 33.] 



CHAPTER XV. 



229 



CHAPTER XV. 

THEN a drew near unto him all 
the publicans and sinners for 
to hear him. 

2 And the Pharisees and scribes 

a Mat. 9 : 10. 



true dignity of our Lord's remark in 
v. 7, which evidently lifts us up from 
earth, and discloses the effect produced 
in the heavenly world by the conver- 
sion to God of a poor, wretched, de- 
graded sinner. Abraham, Isaac, Jacob, 
the . whole company of the holy pa- 
triarchs and saints of the Old Testa- 
ment, are comparatively lost sight of 
in the tide of joy which flows through 
the angelic ranks at the news of the 
conversion of one sinner on earth. 
How wonderful and sublime is this 
manifestation of interest in an event, 
which, in the estimation of the men of 
this world, is of such little importance. 
It is the revelation of a great truth, 
which must not be impaired or shorn 
of its effulgence, by any reference of it, 
ironically or otherwise, to the class of 
self-righteous men referred to in v. 2. 
There were times, and this was one, 
when our Lord lost sight of things 
temporal, and revealed those great 
realities, which were known only to 
the Son, who dwelt from all eternity in 
the bosom of the Father. 

1. Then drew near, &c. Literally, 
were drawing near according to their 
usual habit and custom. The word 
rendered then, does not mark time by 
the mere continuation of the narrative. 
The notion of Doddridge has no foun- 
dation from this connection, that these 
men had gathered around the Pharisee's 
house where Jesus was dining, and that 
he addressed them as he came forth 
from the house into which they could 
not have been admitted. It is better 
to regard this discourse, as following 
close upon or soon after the one de- 
tailed in vs. 25-35 of the preceding 
chapter. Publicans and sinners. See 
N. on Matt. 9: 10. To hear him de- 
notes the purpose for which they gath- 
ered around him. There is an implied 
contrast between the object for which 



murmured, saying, This man re- 
ceiveth sinners, * and eateth with 
them. 

3 And he spake this parable 
unto them, saying, 

b Ac. 11 : 3 ; Ga. 2 : 12. 



they sought the presence of Christ, and 
the mere motive of curiosity which ap- 
pears to have actuated the multitudes 
who followed him in 14 : 25. A deep 
sense of the need of just such instruc- 
tion as he imparted, was the cause of 
their assembling in such numbers to 
hear him; although it would be too 
much to suppose, that they were all 
free from the motives of curiosity, 
which drew many to Jesus, after his 
fame had become public. 

2. Murmured; literally, were mur- 
muring through (the whole time), i. e. 
they kept murmuring. Bengel : were 
murmuring among themselves. The 
verb as compounded is susceptible of 
either signification. Tfds man. A con- 
temptuous expression. See N. on Matt. 
9 : 3. Rccciveth into his presence and 
favor. Eateth with them. This cannot 
be referred, as some think, to former 
and general habits of intercourse with 
these men, for it is evident that these 
fresh murmurs arose from what took 
place on that very occasion. It shows, 
too, that Doddridge's conjecture (see 
N. on v. 1) is wrong, for our Lord 
would not have partaken of another re- 
past almost at the same time that he 
left the Pharisee's table. There can 
be no doubt, that reference is had 
to what took place on a subsequent 
day and stage of his journey to Jeru- 
salem. 

3. There are many points of resem- 
blance between this parable of the lost 
sheep, and the one related in Matt. 18 : 
12, 13, which in the main will make a 
reference to the Notes there suffice for 
the verbal interpretation. The scope 
of the two parables is, however, not 
the same ; the one in Matthew being in- 
tended to show the high estimation, in 
which God holds the most humble fol- 
lower of Christ, and the danger and sin 
of treating such a "little one" with 



230 



LUKE. 



[A. D. 



4 e What man of you, having a 
hundred sheep, if he lose one of 
thein, doth not leave the ninety 
and nine in the wilderness, and 

c Mat. 18 : 12. 






oversight or disrespect. Here the joy 
of the recovery of one who has strayed 
away from the fold is depicted. This 
implies, however, the high estimate 
which God puts upon the human soul, 
so that both parables have the same 
basis in God's boundless and unchange- 
able love. In the wilderness refers here 
to an uninhabited, untilled region, but 
furnishing good pasturage, especially 
for sheep. Hence, in the application 
of this parable, if it be deemed a signi- 
ficant feature, it is not to be referred 
to the wilderness of sin and impeni- 
tence, but to the pastures of God's 
grace (Ps. 23 : 2), from which the lost 
sheep had strayed away. But its appli- 
cation is not to be restricted to the 
mere framework or costume of the par- 
able. Its great and prominent feature 
is the recovery of those lost and miser- 
able sinners, who have never yet been 
within God's spiritual fold, except in 
the general sense, that the human fam- 
ily represented in Adam and Eve their 
progenitors, were created at first in 
God s own image and likeness. From 
this fold, in which man was originally 
placed, every one has strayed away, 
and thus sealed, by his own individual 
act, the justice of the condemning sen- 
tence pronounced in Eden upon the 
whole race. To this great truth the 
parable undoubtedly refers, in its refer- 
ence to the straying away of the lost 
sheep from the oversight and watchful 
care of the shepherd. The difference 
of the position in the parable of the 
wilderness here, and the mountains in 
Matthew, is referred to in my Note on 
that evangelist. And go after that 
which was lost. The preposition after 
does not quite reach the strength of 
the original. The literal rendering is 
upon, denoting the strength and sin- 
gleness of purpose with which the ac- 
tion of the verb is directed towards the 
end for which it is put forth. It is as 



go after that which is lost, until 
he find it ? 

5 And when he hath found it, 
he layeth it on his shoulders, re- 
joicing. 

though it had been said, ' goes in quest 
of it with his whole thought and desire 
fixed upon it.' Until he find it. The 
time of the search is not limited or re- 
stricted. It is represented as contin- 
ued until the lost object is found. This 
shows how great a value was put by the 
shepherd upon the lost animal. " The 
figure of the Good Shepherd faithfully 
seeking his lost sheep, which our Lord 
was well pleased to recur to again and 
again, is taken from the centre of the 
Old Testament, where not only is Jeho- 
vah so exhibited in his relations to the 
people and to individuals, but the future 
manifestation of his fulness of gi'ace in 
the Messiah is especially presented in 
imagery of this kind." Stier. In the 
light of such passages as Luke 19 : 10, 
as well as other texts which might be 
adduced, we can have no hesitancy in 
referring this search for the lost sheep, 
to the work of human redemption, 
which Jesus, the eternal Son of God, 
the Good Shepherd, took upon himself; 
including of course all the means of 
salvation attending upon and resulting 
from this wonderful transaction, such 
as the dispensation of the Spirit, the 
ministry of the word, the ordinances of 
the gospel, and the like, by which men 
are brought to the fold of Christ. • 

5.. He layeth it on his (literally, his 
own) shoulders. The animal is supposed 
to be too weak, from its privations and 
wanderings, to be driven before him ; 
or perhaps it is intended to show his 
great joy at finding it, that in a trans- 
port of delight, he takes it upon his 
shoulders, and carries it to the place 
where he had left the flock. Bloom- 
field says that it may have been a cus- 
tom with the Jewish shepherds, to carry 
their sheep on their shoulders, but that 
this passage will not prove it, for a lost 
sheep far from home must by shep- 
herds of all countries be carried, since 
a single sheep cannot be driven." The 



A. D. 33.] 



CHAPTER XV. 



231 



G And when he cometh home, 
he calleth together his friends 
and neighbors, saying unto them, 
Rejoice with me; for I have 
found my sheep d which was lost. 

d 1 Pe. 2 : 10, 25. 

early Christians were fond of portray- 
ing our Lord, as a shepherd bearing 
his sheep upon his shoulder, and cer- 
tainly no pictorial representation could 
be more expressive. 

6. When he cometh home, &c. The 
great joy exhibited by this man can 
scarcely be appreciated by us, whose 
means of actual knowledge of a shep- 
herd's life are so limited. The tender- 
ness manifested by a good and faithful 
shepherd towards his flock, and their 
corresponding attachment to him, are 
things well known in regions where 
the pastoral employment is common. 
There can be no doubt, that what our 
Lord here speaks of was of quite fre- 
quent occurrence, and had fallen under 
the notice of many of his hearers. 
Friends and neighbors are put generi- 
cally for those living in his immediate 
neighborhood. Bengel, in the applica- 
tion of the parable, draws an argument 
from this for different orders in the ce- 
lestial hierarchies. That is doubtless 
true, but cannot be proved from this 
feature of the parable, which is merely 
aesthetic, and founded upon the natural 
and common distinctions of life. Friends 
and neighbors with us at the present 
time serve to denote generically those 
in our neighborhood, with whom we 
are on terms of intimate friendship, and 
who might be expected to sympathize 
in our pleasures and griefs, and to 
whom therefore we would resort for 
expressions of sympathy in times of un- 
wonted prosperity or adversity. In the 
light of v. 7, we may infer, however, the 
wondrous condescension of God, in 
stooping to share his divine joy at 
man's restoration to holiness, with the 
angels, but we must be cautious against 
forming any gross conceptions of the 
companionship of this joy, by a too lit- 
eral application of the words of the 
parable. On this subject see further re- 



7 I say unto you, that likewise 
joy shall be in heaven over one 
sinner that repenteth, ' more than 
over ninety and nine just persons 
which need no repentance. 

e Ch. 5 : 32. 

marks in the comments on v. 7. My 
sheep which was lost ; literally, my 
sheep, the lost one. The presence of 
the article in the original, indicates that 
the loss of the sheep had been gener- 
ally known in the neighborhood. Kow 
the news that the animal is found 
spreads rapidly around, and the people 
are called together, to celebrate the 
event with demonstrations of joy. 

7. Likewise, i. e. after the. same man- 
ner, and for the same reason. Joy 
shall be in heaven, i. e. in the presence 
of God and among the holy angels (see 
v. 10). Were this not spoken by One 
who knows well what transpires in 
heaven, we might well be incredulous 
at this amazing declaration. But not 
to speak of the authority on which it 
here rests, we might infer the same glo- 
rious truth, from the mission of the Son 
of God to save lost sinners. If such an 
expensive provision was made for the 
recovery of man from sin and death, 
could angels well repress their joy, when 
they see its actual result in the salva- 
tion of immortal souls, who would oth- 
erwise have perished forever? Over 
one sinner. The word rendered over, is 
the same as the one translated after or 
more correctly upon in v. 4. Here it 
refers to the joy with which the angelic 
affections rest upon the repenting sin- 
ner; while in v. 4, the design and aim 
of the action going forth upon the lost 
sheep, is designated. These preposi- 
tions impart great beauty and force to 
the thought, but cannot at all times be 
translated into English without an awk- 
ward circumlocution. Ninety and nine 
just persons, is to be referred to the 
saints confirmed in holiness in heaven 
(see Preliminary Remarks), and there- 
fore needing no further acts of repent- 
ance. It hardly need be remarked, 
that this does not teach that a repent- 
ing sinner on earth is worthy of more 



232 



LUKE. 



[A. D. 33. 



8 T Either what woman having 
ten pieces of silver, if she lose 
one piece, doth not light a can- 
dle, and sweep the house, and 
seek diligently till she find it ? 



esteem than ninety-nine confirmed 
saints in heaven. All that is meant is, 
that the interest for the time being is 
concentrated upon him, and the others 
are comparatively lost sight of. As 
when a sick child, brought to the verge 
of the grave, first gives evidence of 
recovery, parental affection will seem 
to expend itself on him alone, the other 
children, though equally dear, being 
temporarily forgotten ; so are God and 
his holy angels represented as rejoicing 
over the recovery of the lost sinner, 
and losing sight, as it were, of the 
trophies of victorious grace already 
gathered into the kingdom. Such joy 
is marvellous in our eyes. Of its real- 
ity, however, we have in the words of 
our Lord the highest assurance. The 
implied rebuke to the scribes and Phar- 
isees, who would prevent this exercise 
of divine compassion and love, by pro- 
hibiting the publicans and sinners from 
approaching him, is too obvious to be 
dwelt upon. The pronoun you, must 
not be referred, as is done by some ex- 
positors, to this latter class of persons, 
as our Lord addresses these parables in 
reply to the angry murmurs spoken of 
in v. 2. 

8. This parable, which is peculiar to 
Luke, is of the same general tenor 
with the preceding one. It is an ad- 
vance, as has been remarked in the 
Preliminary Observations, upon the par- 
able of the lost sheep, in that the 
piece of money was lost, the place 
where, it lay concealed from the eye 
being wholly unknown ; whereas the 
sheep was wandering away, and not 
yet, so far as the costume of the par- 
able is concerned, so absolutely lost 
as was the piece of money. The dis- 
proportion between nine to one, and 
ninety-nine to one, gives this pai-able 
also an increased emphasis over the 
former one; although it must be ad- 
mitted, that the value of the lost arti- 



9 And when she hath found it, 
she calleth her friends and her 
neighbors together, saying, Re- 
joice with me ; for I have found 
the piece which I had lost. 

cle is the only point here brought for- 
ward, the affection for the thing lost, 
which was so prominent in the parable 
of the lost sheep, being wanting. But 
even in this view, the parable gathers 
strength; for the argument is a fortiori 
(see Matt. 5 : 15), on the ground of the 
vast difference between an inanimate 
piece of money of limited value, and 
the soul of man, which transcends 
in worth the whole material universe. 
See Matt. 16 : 26; Mark 8 : 36, 37. 
What woman having ten 'pieces of silver. 
It may have been all she possessed, 
and hence, although of comparatively 
small value, these pieces were carefully 
treasured up, and the loss of one 
would be a serious affliction. Pieces 
of silver ; literally, drachmas. The value 
of this coin was about 15 cents. This 
woman was, therefore, in possession of 
but a small sum of money, and the loss 
of one piece only was severely felt. 
It was one-tenth of all she possessed. 
Doth not light, &c. This search cor- 
responds to the going forth of the 
shepherd, in the preceding parable, in 
quest of his lost sheep. Diligently; 
more literally, carefully. Her whole 
thoughts were upon the lost piece. 
She spared no pains to find it. Every 
part of the house was searched with 
great care and minuteness. Those 
places not exposed to the light of day, 
were examined with a lighted candle. 
She even sweeps the whole house, in 
order to reach every place, where her 
lost treasure may perchance lie con- 
cealed. It is easy to be seen, that 
there is an advance here upon the pre- 
ceding parable, which speaks only of the 
shepherd as " going after that which 
was lost, until he find it." See v. 4. 

9. She calleth, &c. She is already 
at her own house, and hence nothing 
is said about her returning, as did the 
shepherd in v. 6. We should not on 
this account seek to find in this parable 



A. D. 33.] CHAPTER XV. 233 

10 Likewise, I say unto you, there is joy in the presence of the 



the efforts put forth by the church, or 
God's Spirit in the church, to reclaim 
her lost children, as seems to be the 
idea of Stier. Both parables refer 
most undoubtedly to the mission of 
Jesus Christ into this world to save the 
lost, including of course all the re- 
demptive economy of grace, such as 
the influences of the Spirit, and the di- 
vine ordinances. The framework of 
the parable did not permit of the wo- 
man's return home, being, as she was, 
already in the house. But we are not 
to press that circumstance, or her 
being of a different sex from the shep- 
herd, to teach that another agency in 
man's redemption, namely, the church, 
or the Spirit indwelling in the church, 
is referred to. The simple points are 
the value of the lost article, the efforts 
made to find it, and the joy consequent 
thereon, aj^d these correspond so ex- 
actly to the great points of the preced- 
ing parable, that the Seeker in both 
must be one and the same. Her 
friends and neighbors. The feminine 
gender is employed in the original. It 
was natural that the woman should call 
together her female friends to rejoice 
with her, but nothing further is to be 
sought from this circumstance of sex, 
than what pertains to the verisimili- 
tude of the parable. 

10. Likewise I say unto you, kc. This 
shows conclusively that both parables 
look to the illustration of the same 
great truth, that joy pervades the 
whole assemblage of holy beings, when 
a single sinner is converted from death 
unto life. Two examples are selected 
to enforce this truth. One is founded 
upon the affection, manifested by a 
shepherd toward a stray sheep; the 
other relates to a poor woman, who 
had lost a piece of money, which she 
could ill afford to spare from her scan- 
ty treasure. The parables are simple, 
drawn from the ordinary occurrences 
of life, and easy of application. No 
earnest reader of God's word can mis- 
take their design. Thousands upon 
thousands, in every age, have received 
comfort from these beautiful and sim- 



ple parables, and will continue so to do 
to the end of time. We should not 
perplex ourselves with vain and useless 
efforts, to discern the spiritual meaning 
of friends and neighbors, when we 
have the interpretation of the Son of 
God himself, that they symbolize the 
rejoicing angels in heaven. Nor should 
we trouble ourselves, as to what class 
of sinners are referred to by the sheep 
and the piece of silver. Both parables 
have in view our sinful race, wandering 
away from God and lost to all holiness 
and happiness, and the joy which the 
return of one thus lost awakens in 
the realms of bliss. The sheep may, 
as Alford thinks, represent a stupid and, 
bewildered sinner ; the piece of silver, 
one who is unconscious of himself and 
his own real worth ; or they may be re- 
garded perhaps more truthfully, as the 
costume of the parable. Whatever 
view may be taken of these minor 
points, there can be no doubt in the 
mind of every intelligent reader, that 
the chief object of both parables is to 
illustrate and give prominence to God's 
love, in seeking and reclaiming the lost 
sinner, and the great joy which his re- 
pentance awakens in heaven. The ex- 
pression joy in the presence of the an- 
gels, is the same zsjoy among the angels. 
Corresponding to this is joy shall be in 
heaven, in v. 7. The words corre- 
sponding to more than over ninety and 
nine just persons, are here omitted, for 
the obvious reason that the number 
nine of this parable is so much less 
than the ninety-nine of the preceding 
one, that it would be a sinking of the 
subject, to say more than over nine just 
persons, &c. 

11-32. We are now introduced to 
the parable of the Prodigal Son, which 
Stier calls the crown and pearl of all 
our Lord's parables. Indeed, when we 
remember that it was spoken by our 
Lord, who himself came to seek and to 
save them that are lost — that He knows 
the depth of infinite love for the sinner, 
who is perishing far off from those pro- 
visions of grace, of which there is such 
abundant stores — that every one who 



234 



LUKE. 



[A. D. 33. 












angels of God over one sinner 
that repenteth. 

is unreconciled to God finds his coun- 
terpart in this wicked, ungrateful son, 
who left his father's house and plunged 
into the abyss of profligacy and dissi- 
pation — that upon his first return to his 
parental home, he was met while yet a 
great way off, and received with a hearty 
welcome, without one chiding word or 
allusion even to his unnatural desertion 
of home and kindred, — when all this 
and more which may be deduced from 
this wonderful parable are called to 
mind, we are almost if not quite justi- 
fied in saying, that if all the other para- 
bles were stricken from the Gospels, 
this parable of the Prodigal Son alone 
would suffice to furnish direction and 
encouragement for every lost sinner on 
earth, to return unto his Father's house 
and be forgiven. 

In regard to the interpretation of this 
parable, while there is an admirable 
adaptation of all the parts to the condi- 
tion of the sinner, wandering away from 
his Heavenly Father, and seeking to 
gratify the wants of his immortal nature 
with the husks of sin, yet we are not to 
lose sight of the great central truth of 
this parabolic representation, w r hich is 
the readiness of God to receive the re- 
penting, returning sinner, however ag- 
gravated his sins and wretched his con- 
dition. The picture is not here, as in 
the preceding parables, one, in which 
divine love goes forth in quest of the 
wanderer; but is the history of the sin- 
ner's own acts from the time when he 
first leaves his Father's house, and de- 
scends through all the successive stages 
of sinful indulgence to the very depths 
of degradation and want, to the period 
when he is led to reflect upon his dis- 
tressed condition, and resolves to re- 
turn unto his Father. This resolution 
he puts into execution, and is received 
with open arms by Him from whom he 
had so long wandered. From that 
point, this parable, in the joyful welcome 
with which the prodigal is received, 
flows into the Likewise I say untojjou, 
of the parables of the lost sheep and 
piece of silver, and expands and illus- 



11 H And he said, A certain 
man had two sons : 

trates the joy, which is there so glori- 
ously but concisely expressed. Thus 
all three of the parables converge to 
the same great truth, that there is joy 
in heaven over the repenting sinner. 

This parable then is a narrative, sim- 
ple and consistent in its details, related 
of two sons, whose father had ample 
means to render them both independent 
of all want, and to furnish them a home 
beneath the paternal roof. The young- 
er, however, possessed of a wild and 
ungovernable desire to be his own mas- 
ter, requested and received his share of 
the -estate, left his aged parent, and 
went off to a distant country with no 
expectation or design of ever returning. 
There he rioted in sensuality, and in- 
dulged in such prodigal expenditure, 
that he wasted his whole patrimony, 
after which he was reduced to the la- 
borious and ignoble employment of a 
swineherd. In rags, wretchedness, and 
such extreme hunger, that he would 
gladly have shared the food of the swine 
committed to his care, he came at last 
to himself. Reason, dethroned for a 
season by the intoxication of sensual 
pleasure, now resumed its seat. He 
began to reflect upon his unfilial con- 
duct, how deaf he had been to the en- 
treaties and blind' to the tears of his 
father. He contrasted the happy situ- 
ation of the hired servants at his fa- 
ther's house, with his extreme destitu- 
tion. The thought of home and its 
comforts inspired him with hope, and 
aroused him to action. He resolved to 
return at once to his father, and with 
words of confession and deep abase- 
ment, to request, not the former place 
of honor and exemption from personal 
labor, but the position of a hired sei*- 
vant. Emaciated and weakened with 
hunger, he set out upon his journey. 
How unlike the gay, thoughtless youth, 
who had before travelled that same 
road with the intent of being as far as 
possible from his father. Broken-heart- 
ed, penitent, and humbled, he draws 
nigh to the home of his childhood. 
His heart beats quick, as he sees at a 



A. D. 33.] 



CHAPTER XV. 



235 



12 And the younger of them eth to me. And he divided unto 
said to his father, Father, give them f his living, 
me the portion of goods that fall- . / Ma. 12 : u. 



distance the well-known fields, and 
catches a glimpse of his father's house. 
What thoughts crowd upon his mind ! 
Is his father yet alive ? Will he receive 
the returning prodigal ? "We should 
hardly dare to presume this, did the 
wondrous narrative stop here. But 
the father " saw him when he was yet 
a great way off.". He had gone forth 
from his dwelling. His thoughts were 
upon his absent son. His eye rested \ 
upon the place, where the prodigal dis- j 
appeared from his sight, when he j 
turned his back upon his father's house. | 
And when he sees him approaching in , 
the distance, his bowels are moved with 
compassion, and he runs and falls upon 
his neck and kisses him. He waits not \ 
to hear his request to be numbered | 
with the hired servants, but commands 
the best robe to be put upon him, and 
shoes on his feet, and the fatted calf to 
be killed, and his household to cele- 
brate his son's return with feasting and ; 
merriment. 

Such is the outline of this parable 
spoken by Jesus to illustrate the 1 
abounding grace of God, in His readi- 
ness to receive and pardon the sinner, j 
who comes to Him in penitence and 
love. "We will now proceed to explain j 
it more in detail. 

11. A certain man. He was evident- 
ly a substantial householder, like the I 
man who made a great supper (14 : 16, ! 
21). In the application he must be re- 1 
ferred to God our Father, who is in 
Christ reconciling the world unto him- 
self (2 Cor. 5:19). Had two sons. Ex- ! 
positors in general refer this to the 
Jews and Gentiles. There are many 
analogies to support this view, but I j 
would refer the elder son primarily to 
the Pharisees, who, in their self-right- 
eous spirit, found fault with Jesus for 
receiving and eating with the publicans 
and sinners. See further Note on v. 25. 

12. Tlie younger of them. The doat- 
ing fondness of a father for his young- 
est son, is proverbial. Hence it en- 
hances the wickedness of this son, that, 



ungrateful for the many tokens of a 
father's fondness, he deserted him in 
his declining years. Tlie portion of 
poods, &c, i. e. my share of the estate. 
A Jewish as well as a Roman father, was 
bound to divide his estate equally 
among his children, except that the 
eldest was entitled ' to two shares. 
There was no law against making this 
division before the father's death. The 
word rendered goods, would be better 
and more literally translated by sub- 
stance (as in v. 13), for it refers not 
simply to personal property, but to real 
estate. He demanded his share of all 
the property, both landed and personal, 
and hence, when he had spent all in 
riotous living, he had nothing prospect- 
ive, on which he could depend for sub- 
sistence. This made his case at that 
time the more deplorable. And he di- 
vided, kc. As tlie father was under no 
compulsion to do this, we may well in- 
fer that this was not the first time, that 
the younger son hrd made this unduti- 
ful request. He had no doubt for some 
time given indications of increasing dis- 
content, and had been expostulated 
with and warned of his evil course By 
his father. But finding all his efforts 
to save him unavailing, he divides unto 
his sons his living. By this latter ex- 
pression, which literally signifies his 
life, is to be understood all his means 
of subsistence. Nothing was concealed 
or retained in the division. All this 
bespeaks the kind, generous, indulgent 
father. In regard to the portion which 
fell to the other son, the father seems 
to have retained possession of it, al- 
though it was understood, according to 
the terms of this division, as the prop- 
erty of the elder son (see v. 31), to be 
given him on the demise of the father, 
or at such time as the infirmities of age 
should prevent his personal superin- 
tendence of the affairs of the estate. 
Stier thinks that in lieu of the landed 
property, "the proper paternal inherit- 
ance " in which the elder son was se- 
cured, the younger had in compensation 



236 



LUKE. 



[A. D. 33. 






13 And not many days after, 
the younger son gathered all to- 
gether, and took his journey into 

his portion dealt out to him, and that 
thus all else that belonged to the father 
remained to the elder, yet as a son in 
the house with his father, so that he 
could yet dispose of it at his pleasure. 
13. Not many days after. A litotes 
for very soon after. A little time would 
be necessary for converting his share 
of the estate into money or treasures, 
which he could carry with him. The 
words, he gathered all together, are to 
be referred to his converting all his 
possessions into a portable form. He 
collected together all he was the owner 
of. He left nothing whatever, upon 
which he could fall back for support, in 
case he should come to want, in the 
distant land to which he was about to 
go. His heartless, selfish, improvident 
character, is seen in the whole trans- 
action. Took his journey, &c. See N. 
on Matt. 21 : 33 (end). 'This was why 
he wished to possess himself of his share 
of the estate, before his father's death. 
He wished to leave his home, where 
parental advice and example acted in 
,the way of restraint to his depraved in- 
clinations. It was not, therefore, the 
iriere desire to possess property, which 
he might call his own, but to have the 
means to gratify his unbridled passions, 
that prompted him to demand a divi- 
sion of the estate before his father's de- 
cease. Into a far country, or into a 
country far off. Here is exhibited the 
spirit of apostasy and departure into 
open sin. Augustine says, "the distant 
region is forgetfulness of God." This 
'is the straying away of the lost sheep, 
with the additional idea of wilful deser- 
tion and guilt. Wasted; literally, scat- 
tered, dissipated, reference being had 
to the thoughtless extravagance, with 
which he squandered away his means 
in vicious indulgence. His substance. 
The same word employed in v. 12, and 
there rendered goods. The repetition 
is designed to give prominence to the 
idea, that he squandered away the very 
inheritance which he had received 
from his father. It would have been 



a far country, and there wasted 
his substance with riotous living. 
14 And when he had spent all, 



supposed that the thought of the pa- 
rental love, which had provided him 
with this rich inheritance, would have 
made him careful and provident, at 
least so far as his patrimony was con- 
cerned. But his prodigality, however, 
spared not even that, but scattered it 
to the winds. We see thus the force of 
the reflexive pronoun in the original, not 
preserved in our common version, his 
own substance, i. e. even the patrimony, 
which through the kindness of his father 
had become his own property. Thus 
the sinner abuses and consumes on his 
own lusts, the very gifts and mercies 
of God, which were designed to lead 
him to repentance (Rom. 2 : 4). With 
riotous living. The original word is of 
much stronger import, in a self-destroy- 
ing manner being its etymological sig- 
nification. The corresponding adjec- 
tive is used by Aristotle (Eth. IV. 1), 
of one who perishes or comes to ruin 
through his own means. Hence it de- 
notes the excess of prodigality, into 
which one falls, who has no concern for 
his own affairs, but recklessly plunges 
into extravagance and dissipation. Such 
a one is more seldom reclaimed, than 
he who is the victim of the arts of 
others, and whose profligate course, in 
his more sober moments of reflection, 
he himself condemns. 

14. Thus far his sinful career is de- 
scribed. It was one of extreme profli- 
gacy and insensibility to every thing 
virtuous or ennobling. We have now 
brought to view his consequent degra- 
dation and misery. Wlien he had spent 
all. No property is so vast, which a 
life of profligacy will not in the end ex- 
haust. The verb had spent, is so gen- 
erally used of necessary expenses, that 
we must take it here in an ironical 
sense, for squandering in useless extrav- 
agances. We have in this word, and 
wasted, in v. 13, the antithesis of the 
preceding collected together. He con- 
verted all his effects into money, on the 
eve of his departure, as though he was 
intending to employ it in some great 



A. D. 33.] 



CHAPTER XV. 



there arose a mighty famine in that 

land ; and he began to be in want. 

15 And he went and joined 

himself to a citizen of that coun- 



business operation ; he squanders it in 
this far country, as though it was of no 
value whatever. There arose a mighty 
famine, &c. Here is a twofold evil. 
His poverty conies upon him at the very 
time when there is a scarcity of the ne- 
cessary means of subsistence. Had the 
country abounded with provisions, he 
could have obtained sufficient for his 
wants by his personal labor. But fam- 
ine and poverty combined, brought him 
down to the very depths of destitution 
and distress. In that land; more lit- 
erally, throughout that country. The 
famine was so extensive as well as se- 
vere, as to preclude all hope of relief 
from the hand of benevolence, or by 
wandering from one place to another, 
which the famine had not reached, or 
where it was less severe. lie began to 
be in want. His destitution waxed 
greater and greater, until he had noth- 
ing left on which to live, and he must 
either starve, or enter into some man's 
service as a day-laborer. The pronoun 
he, is emphatic in the original, the sense 
being even he, brought up in the midst 
of plenty, as he had been, and so re- 
cently having left his father's house 
loaded with wealth. 

15. He went forth from his haunts of 
vice and dissipation. This may be re- 
garded, in a measure, as the turning- 
point in his history of shame and want. 
He resolved to work rather than starve. 
Hard labor is far more conducive to re- 
flection and reformation of character, 
than a life of ease and self-indulgence. 
In the application of the parable, this 
is generally referred to the blind and 
persistent efforts, which the sinner, 
when first he begins to feel the burden 
of sin, makes to relieve himself, and 
which only issues in his increased 
wretchedness. But this process which 
only serves to display to himself his ut- 
ter helplessness, is sometimes necessary 
to bring him to a more deep sense of 
his need of Christ. Joined himself, i. e. 



237 
into his 



try; and he sent him 
fields to feed swine. 

16 And he would fain have 
filled his belly with the husks 

became a servant. The verb in the 
original signifies the closest coherence, 
as of things glued together, and refers 
here to the absolute servitude and de- 
pendence, to which the prodigal had 
become reduced. To feed swine. This 
was deemed an ignoble employment 
among all nations, and especially by 
the Jews, to whom swine was an abom- 
ination. 

16. Would fain have filled; literally, 
desired earnestly to fill, i. e. he was glad 
to fill his stomach with the food here 
spoken of. Many mistake the verb to 
signify his ungratified desire for even 
this coarse food. But the same verb is 
used of Lazarus (16 : 21), who "was de- 
siring to be fed with the crumbs which 
fell from the rich man's table;" where it 
is evident that he did actually eat of 
these crumbs or broken victuals, and 
that reference was not had to an un- 
gratified desire. The word rendered 
husks, is not to be taken of the husks 
or pods of fruit, but of the fruit itself 
of the carib or Kharub tree, the pods of 
which contain a sweetish pulp and seve- 
ral small seeds like beans. Dr. Thomson 
(Land and Book, vol i. p. 22) thus de- 
scribes this fruit : " The husks" — a mis- 
translation — are fleshy pods somewhat 
like those of the honey-locust-trees, 
from six to ten inches long and one 
broad, lined inside with a gelatinous 
substance, not wholly unpleasant to the 
taste when thoroughly ripe. I have 
seen large orchards of this Kharub in 
Cyprus, where it is still the food which 
the swine do eat. In Cyprus, Asia Mi- 
nor, and the Grecian Islands, you will 
see full-grown trees bending under half 
a ton of green pods." It would not be 
surprising, therefore, that in a state of 
extreme hunger, the poorer classes ate 
these pods, in order to extract some 
nourishment therefrom. They must, 
however, have been unsatisfying to the 
craving appetite, even when the stom- 
ach was filled with them. Hence the 



238 LUKE. 

that the swine did eat : and no 
man gave unto him. 

17 And when he came to him- 
self, he said, How many hired 



prodigal, in contrasting his condition 
with that of his father's hired servants, 
represents himself as perishing with hun- 
ger. And no man gave unto him. A 
better translation would be, for no man, 
&c. It evidently contains the reason 
why he was obliged to have recourse to 
such food as is here described. The 
whole passage may then be rendered : 
' He was glad to fill his stomach with 
the food given to the swine, for no one 
(in this state of extreme scarcity of 
food) gave him (worthless wretch as he 
was) any thing to eat.' 

17. Here commences the second part 
of the parable. All that precedes has 
been descriptive of the downward career 
of this prodigal. Of a roving, restless, 
rebellious temperament, he had rudely 
demanded a premature division of his 
father's estate, had deserted the home 
of his childhood, and having gone afar 
oif, had plunged into such scenes of 
profligacy and debauchery, that all his 
property was wasted, and himself re- 
duced to actual want. Now the return 
of this wretched youth to virtue and 
happiness is related. When he came 
to himself (literally, into himself as 
though he had been out of his mind), 
i. e. when his reason returned, which 
through sensual indulgence had been 
for a time impaired or beclouded. 
" The most dreadful torment of the 
lost, in fact, that .which constitutes 
their state of torment, will be this com- 
ing to themselves, when too late for re- 
pentance." Alford. This was the first 
step or stage in the return of the prod- 
igal. He began to reflect upon his lost 
condition. His past life and present 
wretchedness came up before him. His 
heart now turns with longing desire to 
his father's house. He does not think 
of the place he formerly occupied as a 
son, but reverts to the hired servants, 
to which class of persons he himself 
now belongs. How many hired serv- 
ants^ &c, i. e. many as are my father's 



[A. D.~33. 

servants of my father's have bread 
enough and to spare, and I perish 
with hunger ! 

18 1 will arise and go to my 



hired servants, they all have bread in 
abundance. In the application of the 
parable, the hired servants are not to be 
pressed to teach some spiritual truth. 
The words belong to the general frame- 
work of the parable, to give it life and 
consistency. Enough and to spare ; 
literally, a superabundance of bread. 
This shows that the famine had not 
reached the country where lived his 
father. There are abundant provisions 
of grace in the gospel, and no one need 
fear, that he will be left to spiritual 
want, if he return to his Father's house. 
Bread stands here in strong contrast 
with the miserable and unsatisfying 
food, upon which he was then subsist- 
ing. And I perish. Better, I am per- 
ishing. He was entering upon the very 
stage of starvation. The food Avhich 
he Avas eating, served little else than 
tt) distend the stomach, supplying inad- 
equate nourishment to support life. 
Certain death was before him, unless 
his wants were relieved. The con- 
sciousness of this led him to look else- 
where for the means of subsistence, and 
what place so naturally presented itself 
to his mind, now restored to its health- 
ful condition, as his father's house ? 
Thus the sinner must feel how despe- 
rate is his case, before he will apply to 
Christ for pardon. 

18. Now we have the prodigal's reso- 
lution to arise and go to his father. 
The words, / will arise and go (literally, 
having arisen 1 will go), are in accord- 
ance with the oriental fulness of ex- 
pression. Alford presses this too far, 
in referring its interpretation to the 
words " was dead and is alive again." 
The simple beauty and consistency of 
the parable is marred by the attempts 
of interpreters to make each and every 
incident expressive of some great truth. 
The sole idea intended here is the reso- 
lution formed by the prodigal to return 
to his father's house, which, in v. 20, 
was put into execution. Father. The 



A. D. 33.] 



CHAPTER XV. 



239 



father, and will say unto him, | 19 And am no more worthy to 
Father, I have sinned against be called thy son : make me as 

one of thy hired servants. 



heaven, and before thee, 



utterance of this word was quite unlike 
the hypocritical use of it in v. 12. The 
prodigal still claims the relation of son, 
although he acknowledges his desert to 
be treated only as a hired servant. It 
is strange that Trench should press this 
simple and natural incident, to teach 
that the ground of the sinner's confi- 
dence, that God will not repel or cast 
him out, is the adoption of sonship 
which he received in Christ Jesus at 
his baptism, and his faith that the gifts 
and callings of God are without repent- 
ance." The parable in all its gracious 
import and terms of expression, may 
be appropriated to himself by every im- 
penitent sinner who will come to Christ, 
whether he have been previously the 
subject of parental consecration to God 
by baptism or otherwise. All may re- 
turn to their Father's house, and use 
these very words of the prodigal, with- 
out fear of trenching on language which 
is thus claimed as the peculiar inherit- 
ance of those who have been inducted 
into God's visible family at the bap- 
tismal font. No restriction or limita- 
tion at all of this kind exists in the 
parable. It belongs in all its fulness 
of love, to the whole human family ; 
and every sinner on earth of whatever 
nation, condition, or previous religious 
belief, may say, if he will, Father, I 
have sinned. The words, against heaven, 
belong simply to the parable. The sin 
against the human father, was also 
against heaven, i. e. against God, whose 
holy law the prodigal had broken in 
forsaking his father, and in his subse- 
quent life of sinful indulgence. But in 
the application of the parable, before 
Tliee becomes the language addressed 
to God; and against heaven implies the 
violation of all the laws, ordinances, 
and principles of order and obedience, 
which regulate and control the blessed 
intelligences of heaven. This order of 
the words in the parable is therefore 
very significant. Against heaven pre- 
cedes before thee, the sin of the prodi- 



gal being principally against God, and 
therefore having the prominent posi- 
tion. But in its application, in order 
to bring out this same great truth, 
which finds its illustration in the peni- 
tential confession of David (Ps. 51 : 4), 
the terms are to be inverted, and before 
Thee precedes the clause against heaven, 
which, as above stated, may refer to 
the angelic host, against whose confirm- 
ed order and obedience the returning 
penitent feels that he has sinned. 

19. And am no more worthy, &c. 
He does not abjure or even ignore his 
sonship, but only denies his worthiness 
to be recognized as such. So in the 
next clause, we have not, make me one 
of thy hired, servants, but make me as 
one, &c. This is also seen in his repeti- 
tion of the word father (in vs. 17, 18, 
21). For the first time a filial spirit is 
awakened within him, and although the 
terms of his request look to his being 
treated only as a hired servant, yet 
there is evidently a yearning desire to 
be received again to the paternal bosom 
of his father, so that he may share in 
his affection, if not retain the position 
which he formerly occupied as the 
younger son. No more should have 
been translated no longer, there being 
in the word a retrospective glance at 
the time when he was acknowledged 
and treated as a son, of which privilege 
he deems himself now no longer wor- 
thy. There lies hidden in these words, 
therefore, the most tender and artless 
appeal to parental love, which an erring 
son could make ; a reference to those 
happy days, when he enjoyed his father's 
love and confidence, now passed away, 
to return no more, as his only hope 
and plea is to be made as one of the 
hired servants. His deep sense of guilt, 
in having so ill treated his father, was 
now the burden of his soul, and hence, 
Father, I have sinned, &c, is the lan- 
guage, which is first upon his lips, 
when he is forming his resolution to 
return. One has here the sense of any 



240 



LUKE. 



[A. D. 33. 



20 And he arose, and came to 
his father. But ^when he was 
yet a great way off, his father 

g Ac. 2 : 39 ; Ep. 2 : 13, IT. 















one. In regard to hired servants, see 
Note on v. 17. 

20. And he arose and came to (i. e., 
towards, or on his way to~) his father. 
These words happily express the 
promptness and decision with which he 
carried his resolution into action. He 
did not pause to bid a formal adieu to 
the companions of his guilty pleasures ; 
he cast back no lingering look, like Lot's 
wife, upon the scene of his folly and 
ruin. His eye is firmly set upon his 
home. He arises, leaves his swine, 
and all things pertaining to his ignoble 
duty and service, and proceeds at once 
towards his father's house. Such must 
be the prompt decision of every impeni- 
tent sinner, who would hope for the 
joyful welcome to his Father's house, 
which the prodigal here received. But 
when, &c. " This reaches very far back, 
— though this could not be clearly in- 
troduced in the case of the figurative hu- 
man father — not only to the first good 
resolution of the son, but actually that 
first far off in v. 13, which this latter 
seems to echo. We must push our in- 
terpretation beyond the parable, and 
regard it as being said that the Father 
had seen the son in all his wanderings, 
and at his utmost distance, having ac- 
companied him everywhere by his un- 
wearied grace." Stier. The words here 
made use of are very suggestive. In 
addition to what Stier has so well and 
truly said, it may be remarked that the 
father's feelings in view of the absence 
of his son, are here disclosed. He saw 
him when he was yet a great way off. 
It is as though we were told, that day 
after day, he had ascended some emi- 
nence, or took some position where he 
could see far off in the distance, in hope 
to catch a view of his son returning 
from his wanderings. But although 
each day brings disappointment, yet 
once more he turns his eyes in the di- 
rection, whence he might expect his 
approach. He sees him at a great dis- 



saw him, and had compassion, 
and ran, and fell on his neck, and 
kissed him. 

21 And the son said unto him, 

tance. His feeble step, emaciated form, 
and tattered garments, cannot prevent 
his recognition by the eye of parental 
love, even when he is yet a great way off. 
"The marvellous seeing of the Father 
is a drawing too : it excited in this poor 
son's mind the thought, He sees me, 
and regards me, as a father. It was as 
if the atmosphere of paternal love al- 
ready began to compass him about." 
Stier. And had compassion. See N. on 
Matt. 9 : 36. Affection for the wan- 
derer had never been lost, and now at 
sight of him in such a forlorn condi- 
tion, it is awakened to the highest ex- 
ercise, and he ran and fell (literally, 
having run he fell) upon his neck and 
kissed him. He did not wait to hear 
his son's confession, or stop to chide 
him for his cruel desertion of home and 
friends. The words fell upon his neck 
(see Gen. 45 : 14), refer to the act of 
embrace with which he greeted his son. 
At this point of pardon and embracing 
love, the parable synchronizes with the 
sheep restored to the fold, and the 
piece of silver found by the woman. 
The previous pcocess, as has been re- 
marked in Preliminary Observations, is 
concurrent in all the parables; only in 
those of the "lost sheep" and the 
" piece of silver," the outgoings of In- 
finite love in behalf of the wandering 
sinner are designated; while in the 
Prodigal Son, the sinner's own process 
in the act of repentance is described. 
But now the parables unite in illustrat- 
ing the joy which the sinner's return 
awakens among all the blessed spirits 
above. 

21. The son, in the spirit of true and 
humble penitence, is not prevented by 
the kiss of reconciliation, from repeat- 
ing the words of confession, which he 
had resolved to utter. The beautiful 
picture would have been marred, had 
he faltered in his purpose of full and 
open confession, in consequence of this 
outburst of paternal love. Various rea- 



A. D. 33.] 



CHAPTER XV 



241 



Father, I have sinned against I 22 But the father said to his 
heaven, h and in thy sight, and servants, Bring forth the best 
am no more worthy to be called robe, and put it on him ; and put 



thy son. 



h Ps. 51 : 4. 



sons have been assigned for the omis- 
sion of the concluding words of his in- 
tended confession. The more general 
opinion is, that his father did not wait 
to hear all which he had to say, but in- 
terrupted his confession with the direc- 
tions in v. 22. So "Webster and Wilkin- 
son : "The humiliating petition to be 
made one of the hired servants was in- 
tercepted by his father's summons to 
his domestic servants to do him honor." 
That the omission has a deep signifi- 
cant no one can doubt. The question 
is how far parental love, wrought up to 
its highest exercise, would permit the 
joyful occasion to be interrupted by 
confessions and humble acknowledg- 
ments of personal unworthiness on the 
part of the son. There would be a 
manifest propriety in listening to the 
confession of personal ill-desert, but not 
to the request for so degraded a posi- 
tion as that of a hired servant. It 
would have detracted from our favora- 
ble regard for the father, had he coolly 
listened to such a request from his 
long-lost and beloved son. In an aes- 
thetic view, therefore, it would have 
ill comported with the joyous occasion, 
for this portion of the intended confes- 
sion to have been spoken. But as has 
been remarked, there is a deeper rea- 
son for this, in the very nature of the 
relation, re-established and confirmed 
by the kiss of forgiveness which the 
father gave the son. This was the con- 
ferral of the spirit of adoption, by which 
the son could only cry Abba, Father. 
Words expressive of the relation of a 
hired servant to such a father, his 
swelling emotions, at the thought of the 
sonship to which he knew he had been 
restored, forbade him to utter. The 
father, on the one hand, would not have 
listened to this request from his son ; 
and on the other, the son could not ask 
for this servile position, with such evi- 
dence of his father's love, and such 
Vol. II.— 11 



a ring on his hand, and shoes on 
his feet : 



newly awakened emotions of filial affec- 
tion in his own bosom. The presence 
of that clause would have marred the 
whole scene. Its absence shows that 
all slavish fear, on the part of the son, 
was dispelled by the cordial reception 
he had met with, and that no relation 
other than that of father and son, was 
hereafter to subsist between them. 
Stier refers this to the entire abandon- 
ment of the son to nought but grace, 
which caused him to withhold the un- 
wise offer of himself to hired service. 
Had this eminent expositor gone a step 
further, and referred it also to the filial 
love of the son, awakened at this time 
to such strength and tenderness, that 
the relation of a servant was repugnant 
to all his feelings, he would have given 
a more exact expression of the reason, 
why he omitted this request. 

22. Bengel well remarks, that the 
father replies to the confession of the 
son, in the direction here given to the 
servants. The depth of the father's 
love is indicated in the haste with 
which he gave orders to have his son 
arrayed in more becoming attire. Bring 
forth the best robe (literally, the first or 
chief robe), and put it on him, &c. These 
words give open expression to what 
was implied in the kiss of forgiveness, 
that he was fully reinstated to his for- 
mer position as a son, although in his 
own estimation he had forfeited all 
claims to be regarded as such. The 
articles of clothing and ornament here 
mentioned, are such as denoted free- 
dom, and dignity of position, and are 
designedly mentioned, as contrasting 
with the servile station, which the 
prodigal was expecting to fill. The 
verb bring forth, indicates that the ar- 
rayal of the lost son is to take place in 
presence of the whole family, in order 
that all may see how fully reinstated he 
is in the affections of the father. A 
ring ; literally, a jinger^ring, the be- 



242 



LUKE. 



A. D. 33.] 



23 And bring hither the fatted 
calf, and kill it / and let us eat, 
and be merry : 

24 ' For this my son was dead, 












stowal of which was regarded as a 
mark of honor, or a symbol of elevation 
to some high post or dignity. See Gen. 
41 : 42 ; Esth. 3 : 10, 12 ; Jer. 22 : 24; 
Dan. 6 : 10. That the ring was a mark 
of honorable station and position, is 
seen also from James 2 : 2. The put- 
ting this ring upon the prodigal's hand 
was therefore full of significancy, and 
showed that he was restored to the 
honors and privileges of sonship, which 
he had forfeited by his prodigal and li- 
centious life. The application of this 
to the robe of Christ's righteousness 
(Isa. 61 : 10), by which the sinner is 
justified in the sight of God, is too ob- 
vious to require more than its bare 
mention. The ring and the shoes de- 
note that his condition is no longer one 
of bondage to sin and death, but that 
he is elevated to the dignity of a free- 
man in Christ, and even more, to all 
the immunities and privileges of the 
sons of God, 1 John 3:1. It is worthy 
of remark, that slaves in early times, as 
a general thing, went barefoot. The 
shoes put upon the feet of the prodigal, 
signified that he was no longer in the 
state of servitude, indicated by the 
wretched garb in which he returned to 
his father's house. 

23. The fatted calf. Eastern hospi- 
tality always had in a state of readiness, 
a calf or some such animal, to be slaugh- 
tered and served up. See Gen. 18:7; 
41 : 2 ; 1 Sam. 16 : 20 ; 28 : 24 ; 2 Sam. 
6 : 13. Dr. Thomson (Land and Book, 
vol. ii. p. 162) says that now "among 
unsophisticated Arabs, the killing of a 
sheep, calf, or kid in honor of a visitor 
is strictly required by their laws of hos- 
pitality, and the neglect of it is keenly 
resented." Let «s eat, and be merry ; 
literally, having eaten, let us be merry. 
The merriment was such as was con- 
nected with feasting. See 12 : 19. Mu- 
sic both vocal and instrumental, the 
dance (see v. 25), lively and agreeable 
conversation, wit, humor, repartee, 



and is alive again ; ho was lost, 
and is found. And they began 
to be merry. 

« V. 32; Ep. 2:1; &5:14; Ee. 3 : 1. 



marked these scenes of joyous festivity. 
Here this parable coincides with the 
joy, with which the recovery of the lost 
sheep (v. 6) and the finding of the piece 
of silver (v. 9) were celebrated. The 
killing of the fatted calf is too obviously 
a portion of the mere framework of 
the parable, to be forced, as it appears 
to be by Stier, to symbolize the " heav- 
enly material substance," the expression 
of household joy above. 

24. This my son. An open and ex- 
plicit acknowledgment, that the prod- 
igal is restored to sonship. Was dead, 
i. e. was to me as one dead. It might 
be well said of one, so lost to all virtue 
and moral excellence, that he was dead. 
Indeed, a thousand deaths of the body 
are not to be compared with that moral 
death, which such a course of sinful in- 
dulgence proves to have taken place. 
Well might it be said of one, who like 
this prodigal has come back to his fa- 
ther's house, that he was dead and is 
alive again. No language could better 
express the depths of sin and misery, 
from which the sinner is**reclaimed, and 
the new, peaceful, happy life which he 
begins to live, when he has returned 
and received the forgiveness of his 
Heavenly Father. Was lost in all that 
pertains to virtue and happiness. This 
verse is constructed according to the 
manner of Hebrew poetry, there being 
a parallelism between the members. 
Began to be merry. This merry-making 
took place at the close of the feast. 
See N. on v. 23. In this joyful celebra- 
tion, the son himself doubtless partici- 
pated, and in this there was a great ad- 
vance on the preceding parables, the 
lost sheep and piece of money being in- 
sensible of the joy, which their recovery 
had inspired. 

25. In contrast with the joyful scene 
within doors, is the cold and selfish con- 
duct of the elder brother, who, return- 
ing from the field of labor, and hearing 
the sounds of festivity and mirth, in- 



A. D. 33.] 



CHAPTER XY. 



243 



25 Now his elder son was in j drew nigh to the house, he heard 
the field : and as he came and | music and dancing. 



quires of a servant the cause of it, and 
ou hearing that it is occasioned by the 
return of his brother, is so displeased 
that he even refuses to enter the house. 
This conduct on the part of the elder 
brother, has given much trouble to 
those expositors, who are curious to 
know what every circumstance of the 
parable teaches, not discriminating be- 
tween the costume or framework of 
the story, and the points on which the 
illustration or great central truth de- 
pends. On the one hand, his remaining 
in his father's house and service, indi- 
cates that he was possessed of true 
righteousness ; on the other hand, his 
selfish and invidious conduct in regard 
to his brother, and his overbearing lan- 
guage to his father, would seem to be- 
tray a want of the essential character- 
istic of a good man. These conflicting 
points in his character, have rendered 
the determination of the question, as to 
what position in the application of the 
parable shall be assigned him, one of 
much difficulty. Some have regarded 
him as a type of the angels in heaven. 
But his envious, fault-finding, undutiful 
conduct on this occasion, does not at 
all -comport with the benignant love 
and tenderness of the angelic host to- 
wards men (see 2 : 10-14), depicted so 
emphatically in vs. 7, 10. Besides, to 
maintain consistency, the joy within 
doors, corresponding to the assemblage 
of friends and neighbors in the preced- 
ing parables, must symbolize the "joy 
in the presence of the angels of God 
over one sinner that repenteth." How 
then can this elder son in his solitary 
selfishness, signify the blessed angels, 
who fill heaven with praise and jubilant 
joy, on the conversion of a single lost 
sinner ? " It is a most marvellous con- 
ceit which founds upon the mystery of 
this parable, the notion of an elder son 
in heaven, who thus satanically mur- 
murs at the restoration of the human 
race, as exhibited in the younger son's 
history." Stier. Nor can this elder 
brother be referred to the Jews, as a 
nation always stiff-necked, proud, and 



rebellious. The nation always com- 
prised many truly good persons. Even 
in the awful apostasy, in the time of 
Elijah, there were seven thousand men 
who had not bowed the knee to Baal 
(1 Kings 19: 18). At this very time 
when our Lord uttered this parable, he 
was surrounded by a band of faithful, 
loving disciples, who were Jews, and 
the publicans and sinners, for whose 
special encouragement the parable was 
spoken, were of the same nation. The 
reference cannot therefore be to the 
Jews as a people. A class of persons 
is evidently referred to, and what class 
so readily suggests itself, and has so 
many characteristics in common with 
this cold, unfeeling, selfish son, who 
could boast of his good deeds, and 
parade them one by one in contrast 
with the faults of his erring brother (see 
18 : 11, 12) as those whom our Lord was 
at this very time addressing, the scribes 
and Pharisees ? They were ostensibly 
doers of righteousness. They remained 
in the observance of the letter of the 
law. In their self-righteous spirit, they 
would not hesitate to say, "neither 
transgressed I at any time thy com- 
mandment." Compare"l8: 11, 12*. They 
were at this very time murmuring at 
the love and condescension of our Lord 
towards the publicans and sinners, of 
whom the prodigal was the confessed 
type. Is it objected to this, that the 
righteousness of the elder son was real, 
while that of the scribes and Pharisees 
was feigned and hypocritical ? But 
what evidence have we of the reality 
of the elder son's righteousness, except 
what is furnished in his own boastful 
Pharisaic professions ? What confi- 
dence can we place in his arrogant 
claims to perfect obedience, when we 
take into view the damaging circum- 
stances brought to light in his envious 
and unfeeling conduct in regard to his 
brother, and his contumacious treat- 
ment of his father ? His righteousness 
is presented to us in a subjective sense ; 
that is, he appeared to himself perfect 
in all respects, having never once vio- 



244 



LUKE. 



[A. D. 33. 















lated his father's command. Nothing 
more is here intended. The silence or 
apparent acquiescence of the father in 
the son's boastful claim to perfect obe- 
dience, furnishes no evidence of its 
truth. See further in the Note on v. 31. 
It would not have comported with the 
simple nature and design of the para- 
ble, for the father to have contradicted 
his assumption of perfect obedience, or 
read him a homily on the sins of envy, 
selfishness, pride, arrogance. The re- 
ply of the father is singularly prudent 
and cautious. He ignores the arrogant 
pretensions of the elder son, and sim- 
ply refers to the division of the estate 
which had been previously made, and 
which was to remain intact. The 
property all belonged to the elder son, 
and with this arrangement the return 
of the younger was not to interfere. 
He then tenderly refers to the propriety 
of celebrating the occasion of the 
brother's return; and there, so far as 
the parable is concerned, the matter 
rests. What is there in all this that 
militates against the view, that this 
proud and boastful son possessed only 
a legal or external righteousness, and 
that he truly and fitly represents that 
class of persons found in every age, 
and especially in great numbers in the 
time of our Lord. If it be said that 
these two sons represent the whole hu- 
man family, and must therefore refer 
to the division of the Jews and Gen- 
tiles, we may reply that the division of 
unregenerate men into the two classes 
of the openly wicked or those who 
make no pretensions to piety, and the 
formalists, who put on the mask of ex- 
ternal respect for the divine law, but 
are inwardly corrupt and rebellious, 
would be equally as well defined, and 
certainly more consonant with the gen- 
eral design of the parable, which was to 
reprove the scribes and Pharisees, for 
their ill-natured murmurings at his in- 
tercourse with the publicans and sin- 
ners (v. 2). 

Noiv, more literally hut, designed to 
mark the contrast between this and 
the preceding context. In the field, 
engaged in the duties of superintending 
the farm. He rendered external ser- 



vice to his father, but was wanting in 
true respect and obedience (see v. 29). 
The field must have been some distance 
from the house, or this son would have 
received some earlier intimation of 
what was going on. All this is in ex- 
cellent keeping with the general design 
of the parable. There was such great 
joy throughout the house, that the 
elder son was temporarily overlooked, 
and he had received no notice of the 
return of his brother. This harmonizes 
with the sentiment of v. 7, and also 
with what is implied in v. 9. Thus the 
three parables flow on in parallel direc- 
tions, the streams at times approaching 
one another, so near as to almost min- 
gle their waters, and then again di- 
verging, until at last they all unite in 
one great channel of love and joy ; 
or, to change the figure, peal forth 
one great choral song of rejoicing, the 
burden of which is, " It was meet that 
we should make merry and be glad, 
for this thy brother was dead, and 
is alive again, he was lost and is 
found." 

He came and drew nigh; literally, as 
coming he drew nigh, i. e. as he was ap- 
proaching the house. The form of the 
words are expressive of his gradual ap- 
proach. Music ; literally, a symphony 
or concert of musical instruments. Danc- 
ing. The music was of that kind, 
which he knew to be accompanied with 
the dance. Hence both music and 
dancing are joined to the verb heard, 
which properly belongs only to the 
first. The feast was probably ended, 
and music and the dance succeeded, as 
was usual at ancient entertainments. 
The musicians and dancers were hired 
on such occasions, unless, as in the 
present instance, the household was 
large enough to furnish its own per- 
formers. We have in Homer an ac- 
count of a feast, in which music, both 
vocal and instrumental, with the dance, 
was continued the residue of the day, 
" until the setting sun." Dr. Thomson 
(Land and Book, vol. ii. p. 579) says of 
the people of Palestine that " at wed- 
dings, birth-days, and all other festal 
gatherings, music is their chief enter- 
tainment ; and they will beat the der« 



A. D. 33.] 



CHAPTER XV. 



245 



26 And be called one of the 
servants, and asked what these 
things meant. 

27 And he said unto him, Thy 



bekkeh, thrum the deff, rattle the cas- 
tanets, and clap their hands in concert, 
without intermission until long after 
midnight." 

26. And he called, &c. Instead of 
entering the house, as his position in 
the family would have justified, and 
learning by personal observation the 
cause of this unwonted joy, he calls one 
of the servants, and seeks information 
from him. His cool and calculating 
selfishness betrays itself in this little 
incident, and prepares us for its out- 
burst in vs. 28, 29. Wilkinson and 
Webster remark, "that there are three 
words for servants in the parable, 
hired servants, servants, and footboys 
[or lackeys, the word employed in this 
verse], denoting the wealth of the 
father." What these things meant 
(literally, might be), i. e. what was the 
occasion of this festivity and joy. 

2*7. Thy brother is come. The hearty, 
straightforward terms of the reply, 
show that this servant shared in the 
general feeling of joy at the prodigal's 
return, and supposed that its simple 
announcement would fill the heart of 
the elder son with like emotions. Hence 
he employs the expressions, thy brother, 
and thy father, on the natural supposi- 
tion, that the elder son, whose ill- 
humor the time and manner of his 
question probably indicated, would be 
propitiated thereby and unite in the 
general rejoicing. Hath killed for him, 
&c. No mention is made of the robe, 
shoes, and ring, with which the son 
had been adorned and honored, but 
only of the fatted calf, the serving of 
which upon the table was more imme- 
diately associated with the sounds of 
mirth, which had fallen upon the ear of 
the elder brother. Safe and sound; 
literally, in a healthful condition. Web- 
ster and Wilkinson refer this reply of 
the servant, which so fully expressed 
the occasion of rejoicing, to the dispo- 
sition of everybody to sneer at the 



brother is come ; and thy father 
hath killed the fatted calf, be- 
cause he hath received him safe 
and sound. 



penitent, or any one who is promoted 
contrary to expectation or beyond de- 
sert. But aside from the evident par- 
ticipation in the general joy which this 
servant manifested, as above remarked, 
the word has not the feeble significa- 
tion assigned it by those eminent ex- 
positors. To receive a beloved son, 
who had long been absent, alive and 
well, would be the great cause of thank- 
fulness to God, in reference to which all 
else would be quite subordinate. Es- 
pecially would this be so, when, as here, 
the return of the prodigal was unlooked 
for and unexpected. I regard the 
words of this servant, however, as look- 
ing to a deeper signification than mere 
bodily life and health. He must have 
been aware of the reconciliation of the 
father and son. As the latter was being 
arrayed in a manner befitting his rank, 
which, as we have remarked (N. on v. 22), 
was done before the whole household, 
there could not have been a servant so 
unobserving, as not to see in his calm, 
humble, affectionate demeanor towards 
his parent, that he was possessed of a 
different mind or disposition from that 
which he had when he left home. This 
constituted his chief life and health, in 
the eyes of the father and servants, and 
to this change of disposition reference 
is most unquestionably had in the words 
of the servant. The word, in its most 
literal and simple sense, in health or 
healthy, is admirably adapted to ex- 
press the healthful condition of the 
prodigal's mind, as well as his body, 
and was by no means the "very feeble 
word," which Webster and Wilkinson 
declare it to be. To this same idea the 
father refers, in the words ivas dead and 
is alive again, which cannot be predi- 
cated of the body, since it had not been 
dead and restored to life, but of the 
moral nature of the prodigal " dead 
in trespasses and sin," and now re- 
newed to a state of holy obedience 
and love. 






246 



LUKE. 



[A. D. 33. 





















28 And lie was angry, and 
would not go in : therefore came 
his father out, and entreated him. 

29 And he answering said to 

28. He was angry. If his hesitation 
to enter the house resulted, as some 
think, from his unwillingness to appear 
before a festive company in the clothes 
soiled with his day's labor, yet to no 
such reason can be attributed his anger 
on the receipt of the intelligence that 
his brother had returned. The verb, 
was angry, refers in the original to ex- 
cessive anger, accompanied with a de- 
sire for revenge. Would not or was 
unwilling to go in. This verb expresses 
active choice or purpose, and with the 
negative may be translated refused to 
go in. He gave angry and open ex- 
pression to this determination. While 
the house was resounding with music 
and gladness, he stood without in sul- 
len rage, showing not only his want of 
brotherly love, but also of sympathy 
with the joy of his father at the unex- 
pected return of his son. This surely 
is not indicative of the filial love, which 
is necessary to vitalize the cold obedi- 
ence boasted of in v. 29, before it can 
be received as evidence of the real 
righteousness of this elder son. There- 
fore, in consequence of his refusal to 
enter the house, and participate in the 
common festivities. Came Ids father 
out, &c. He went forth to meet the 
prodigal ; now he comes out to entreat 
the elder son to lay aside his anger and 
enter the house. His happiness was 
not complete even on the return of the 
prodigal, while his other son stood 
without displeased and unhappy. He 
leaves the company within, intermits 
his affectionate attentions to his long- 
lost son, and condescends to go forth 
and expostulate with the elder brother, 
and urge him to enter the house. Thus 
God is no l-especter of persons, and 
would welcome into the kingdom of 
his grace, the scribes and Pharisees, and 
all such as are represented by this elder 
brother, as readily as the publicans and 
sinners, against his reception of whom 
ihey were at this very time murmuring. 



his father, Lo, these many years 
do I serve thee, neither trans- 
gressed I at any time thy com- 
mandment; and yet thou never 



"By divine grace there may be human 
examples of this, although rare ; ordi- 
narily no man, as a father, would do 
this. But thus does the Heavenly 
Father act ; He thus acted at this very 
time, through the gracious preaching 
of the Son, through this parable which 
fell from his lips." Stier. 

29. The language of this reply was 
highly disrespectful to the father, and 
exhibited the very essence of selfish- 
ness. Do I serve thee. Although vol- 
untary service is here intended, yet in 
the heat of his anger, he employs a 
wordj which literally signifies to be a 
slave. Webster and Wilkinson para- 
phrase it: "Here am I who have been 
serving thee as a slave." The words 
many years stand opposed to as soon as, 
in v. 30. Neither transgressed I, &c. 
In this profession of invariable obedi- 
ence, contrasted with the implied dis- 
regard of the father's command, evinced 
by the desertion of the younger son, 
there is strongly displayed the self- 
righteous spirit of this elder brother. 
He boasts of perfect obedience, while 
at the very time his conduct belies his 
words, and shows that he was devoid 
of all true filial respect and moral up- 
rightness. It is well remarked by Stier, 
that the elder son is now the lost one. 
The grace which had reached even the 
publicans and sinners, and arrested and 
turned their footsteps into the path of 
truth and holiness, was rejected by the 
Pharisees, and henceforth they were to 
be regarded as the lost and abandoned 
of God, while the others were partici- 
pating in the blessings of the Messianic 
kingdom. Thus the last were first and 
the first last. See 13 : 30. Thou never 
gavest me a kid. Alford remarks that 
" here, as in the case of the younger son, 
who had demanded his portion of the 
estate, there was a separation of the 
individual son from the father, the very 
root and ground of sin." The sons 
should have vielded cheerful and con- 






A. D. 33.] 



CHAPTER XV. 



U7 



gavest me a kid, that I might 
make merry with my friends : 

30 But as soon as this thy 
son was come, which hath de- 



tented service to their father, leaving 
it with his superior wisdom and well- 
known parental love, to have disposed 
his favors upon them as he saw fit. But 
the one had broken away into open re- 
bellion and sin, and now the other be- 
trays the same contumacious and selfish 
spirit, in this boast of his faithful and 
long-continued service, and the charge 
that his just rights had been withheld 
from him. Who is not reminded, as 
he reads this story of paternal love and 
filial ingratitude, of the divine excla- 
mation by the mouth of the prophet, 
11 1 have nourished and brought up 
children, and they have rebelled against 
me?" Isa. 1:2. A kid is contemptu- 
ously spoken of in contrast with the 
fatted calf, to which it was inferior in 
value. With my friends. He disin- 
genuously implies that the fatted calf 
had been killed, in order that the 
younger son might have a merry-mak- 
ing with his friends, which he denies 
ever to have been done in his own 
case. But the truth was that the fat- 
ted calf had been dressed, in order that 
the father, elder son, and the whole 
household might celebrate in a befitting 
manner their joy at the return of the 
prodigal, and not that the latter might 
do this with his own particular friends. 
The selfish and unamiable character of 
the elder son, is brought out in full re- 
lief by these touches. 

30. As soon as stands strongly op- 
posed to these many years in the pre- 
ceding verse. Indeed this whole verse 
responds in strong contrast with the 
pompous parade of good deeds of the 
elder son made in v. 29. This thy son ; 
literally, thy son, this, . or the son of 
yours, this, as though he pointed scorn- 
fully with his finger towards the house 
where the younger son then was, when 
the pronoun in its contemptuous use 
(see N. on Matt 26 : 61) was repeated. 
There is also a scornful emphasis in the 
use of thy son, as though he had said, he 



voured thy living with harlots, 
thou hast killed for him the fatted 
calf. 

31 x\nd he said unto him, Son, 

is no brother of mine, nor will I acknowl- 
edge him as such. With a disposition 
still further to annoy and distress his 
father, he adds, icho has devoured (i. e. 
squandered) thy living (i. e. so much of 
it as fell to his share) with harlots. Al- 
ford says that in thy living is a covert 
reproach of his father for having given 
it to the younger son. The words with 
harlots, are not necessarily implied in 
the words with riotous living (see X. on 
v. 13). It is rather to be regarded as 
an envious exaggeration of the faults 
of his brother, to make his conduct ap- 
pear in as odious a light as possible. 
We need give ourselves no trouble, as 
to how the elder brother came by the 
knowledge that the younger son had 
squandered his share of the estate. 
Stier says, that the servant had not told 
him this. But this cannot be affirmed, 
and is not very probable. On the sup- 
position, however, that he was not in- 
formed by the servant of the destitution 
of his brother, would it argue any ex- 
traordinary reach of knowledge for him 
to have divined this, in view of the 
habits and character of the younger son 
when he took his departure from home? 
The cool, calculating shrewdness of this 
elder brother, would not be at fault, as 
to the condition in which his profligate 
brother returned to his father's house. 
Thou hast killed for him, &c. How 
aptly this responds to the murmurs of 
the Pharisees and scribes in v. 2. If 
the elder son was made so angry by the 
killing of the fatted calf in honor of his 
brother's return, Stier pleasantly asks, 
" what will this noble brother say, when 
he sees the robe of honor, and all its 
other appurtenances." 

31. Son. How tenderly does this 
contrast with the behold, with which 
the elder son commenced his address. 
He did not say father, but this does not 
prevent his being addressed by the af- 
fectionate title son. This is almost be- 
yond the reality of any earthly scene. 



248 



LUKE. 



[A. D. 33. 









thou art ever with me, and all 
that I have is thine. 

32 It was meet that we should 
make merry, and be glad : k for 

But not so in its application. God says 
to all his creatures, " My son, give me 
thy heart," although his patience and 
love are wearied by their sin and in- 
gratitude, beyond the power of words 
to express. Thou art ever with me, en- 
joying my society and receiving con- 
stant tokens of my love. In the nature 
of the case, there cannot be such a con- 
centration of joy over you, as over 
your once lost, but now restored broth- 
er. The word ever, is here opposed to 
never, in v. 29. How infinitely does 
the ever with me, transcend the never 
gavest me a kid, in v. 29, to which it 
evidently stands opposed. All that I 
have is thine. The younger son had 
received his portion, and could legally 
claim nothing more. But it would seem, 
that the elder brother had not yet en- 
tered into the full possession of his 
share, but held it in abeyance. Now 
the father reasserts his claim, in order 
to remove all ground of jealousy, that 
there would now be a second division 
of the estate. From the fact that there 
is no open denial of the claims of the 
son put forth in v. 29, it is thought by 
some that the boast of perfect obe- 
dience there made, was not discordant 
with the truth. But the silence of the 
father proves nothing at all on that 
point. His reply was wisely intended 
and adapted to avert the wrath and 
jealousy of his elder-born, and he stu- 
diously avoids all reference to the man- 
ner or matter of his son's unkind speech. 
But it is not difficult for us to infer, 
that this was not the first time, in which 
the patience and forbearance of this 
kind father had been tried by the dom- 
ineering pride and unfilial conduct of 
this son. Anger like this does not so 
suddenly and fiercely blaze forth, un- 
less there is a mass of slumbering fire 
within, ready to burst forth in flames 
whenever occasion offers. 

32. It was meet, i. e. right, proper. 
Tliat we. The elder son is affection- 



this thy brother was dead, and is 
alive again ; and was lost, and is 
found. 



Jc v. 24. 



ately included in this general expres- 
sion, notwithstanding his contemptuous 
and sneering words, uttered apparently 
with the express purpose of wounding 
the feelings of the father. For this thy 
brother. Again, thy brother this, pur- 
posely repeated from the this thy son, 
but with different manner, denoting the 
deepest affection. The elder son had 
studiously avoided the words my broth- 
er, but now his father emphatically re- 
minds him of this relation, and by the 
words thy brother, evinces his deter- 
mination, that the younger son shall 
enter upon all the relations which he 
had previously forfeited. We have no 
intimation whether the kind address of 
the father was prevalent with the son. 
It is to be feared, however, from his 
evident hardness and selfishness of 
heart, that these efforts were unavail- 
ing. This is the more probable from 
the continued hardness and unbelief of 
the Pharisees, who seem to have been 
represented in this parable by the elder 
brother. I would not press into any 
prominence that which belongs to the 
mere costume of a parable, but I am of 
the opinion, that this elder son plays 
too important a part in this narrative, 
to be ignored in the spiritual applica- 
tion, and see no method of interpreta- 
tion less encumbered with difficulties, 
than to make him the type of all such 
as trust in their own righteousness for 
salvation, whether they be Jews or 
Gentiles, those living in the time of 
Christ, or in any other age of the world. 
Even in the same person may exist 
these frames of mind, according as the 
"old man" in his self-righteous garb 
may be in the ascendant, or the " new 
man" in tears of self-abasement and 
contrition, may cry from within, Father, 
I have sinned, <fec. ; which will make his 
type, in the one case, this proud rebel- 
lious son, dwelling on his many years' 
service, in which he never transgressed 
his father's commands, and in the other, 



A. D. S3.] 



CHAPTER XVI. 



249 



the prodigal, returning with penitence 
and confession of unworthiness to his 
father's house, from which he had so 
wickedly wandered away. 

CHAPTER XVI. 

1-13. Parable of the Unjust Stew- 
ard. Perea. This parable has been re- 
garded as one involving many difficulties 
of interpretation, and therefore, as might 
be expected, has received a variety of 
interpretations. The great point of 
difficulty is that our Lord apparently 
praises and holds up for imitation, the 
grossly fraudulent conduct of an un- 
faithful steward, when about to be de- 
prived of his office. But this difficulty 
results from a threefold mistake. The 
first consists in overlooking or misin- 
terpreting the general scope of the par- 
able, considered in relation to those 
which preceded it in the foregoing chap- 
ter. The process of salvation in God's 
provisions for the recovery of the sin- 
ner — in the goings forth of His infinite 
grace to seek and bring him back to the 
fold from whence he has strayed away 
— and in the part which the sinner him- 
self performs in the return to his Fa- 
ther's house, is the theme of these pre- 
ceding parables. Now our Lord brings 
out and enforces the necessity of vigor, 
energy, and promptness of action, in 
regard to the attainment of the bless- 
ings of salvation. Feebleness of effort, 
vacillating purpose, and indecision in 
regard to the execution of that which 
is planned, are the faults against which 
this parable is directed. The second er- 
ror in the interpretation of this passage, 
consists in supposing the lord of the 
steward to commend his dishonesty, 
whereas it is simply and solely his 
shreAvdness, energy, and promptness of 
decision and action in making provision 
for his future support, which was prais- 
ed. In the application, a like energy 
and prudent forethought is to be exer- 
cised by the children of light, that they 
may be received into everlasting habi- 
tations. The third error, which has been 
a fruitful source of difficulty, is the mis- 
interpretation of the phrase, mammon 
of unrighteousness, which from the par- 
able has been explained tomean/raz«?- 
Vol. II.— 11* 



ulent or ill-gotten gains. According to 
this mode of interpretation, wealth thus 
acquired is to be so used, that when 
life on this eauth is ended, the soul may 
be admitted into mansions of happiness 
in heaven. Of this interpretation Dod- 
dridge well remarks : " Nothing can be 
more contrary to the whole genius of 
the Christian religion, than to imagine 
that our Lord would exhort men to lay 
out their ill-gotten goods in works of 
charity, when justice so evidently re- 
quired that they should make restitu- 
tion to the utmost of their abilities." 
The expression takes its form from the 
language of the parable. But what is 
the exact point of comparison or re- 
semblance between the action of the 
unjust steward and the course of con- 
duct recommended to the children of 
light? Not surely his fraudulent and 
unjust doings. Not the doing of evil 
that good may come. (Rom. 3 : 8.) The 
end never sanctifies the means. But 
the point of comparison is simply this, 
and here lies the central truth of the 
parable : as the unjust steward by his 
prudence, energy, and promptness of 
action, made provision for his future 
wants, before he was deprived of his 
stewardship, so were those, whom our 
Lord addressed, who in a higher sense 
were all stewards and unfaithful ones 
too, when weighed in the balance of 
strict justice, to so discharge their 
stewardship — called here the mammon 
or riches of unrighteousness, from the 
well-known and universal fact, that 
| riches constitute the main object of pres- 
ent pursuit, and the love of which is 
the root of all evil (1 Tim. 6 : 10)— that 
when called to an account for it, they 
might be approved of God and received 
into everlasting habitations (see Matt. 
25 : 21, 23). As the steward by his 
shrewd and prompt action, extracted a 
future living from his unfaithful stew- 
ardship, so we, in the exercise of wis- 
dom, prudence, and energy, are to so 
use our own stewardship — the duties of 
which in the sight of God are far more 
unfaithfully discharged than that of this 
unjust steward,*andit is therefore right- 
ly termed the unrighteous mammon — as 
to achieve out of it provision for the fu- 



250 



LUKE. 



[A. D. 33. 



A 



CHAPTER XVI. 
ND he said also unto his dis- 
ciples, There was a certain 












ture wants of our own souls. This in- 
cludes, of course, the proper manage- 
ment and disposition of property; the ge- 
neric idea, however, being the right and 
faithful use of all the gifts and oppor- 
tunities of usefulness which we here en- 
joy. This seems to me to be the simple 
point of the parable, and if kept fully 
in view, will render the interpretation 
of the parts comparatively plain and 
easy. Further light will be thrown upon 
the general design and scope of the 
parable, in the exposition of the words 
upon which we shall now enter. 

1. And he said also. The connec- 
tive words in the original, show clearly 
that our Lord pronounced this parable 
at the same time with those of the pre- 
ceding chapter. We are justified, how- 
ever, from the very idea of stewardship, 
in regarding it as addressed to his dis- 
ciples, although doubtless in the hear- 
ing of the publicans and others, who 
had gathered around him. Those who, 
in the preceding parables, are regarded 
as being found and restored to their 
Father's favor and protection, are now 
taught how they are to fulfil the obli- 
gations and duties growing out of their 
new relationship to God. The entrance 
upon the divine life is the theme of the 
preceding parables ; the duty and ulti- 
mate reward of active fidelity, consti- 
tute the theme of the one before us. 
The connection is therefore close and 
obvious between the two chapters. A 
certain rich man. Much has been said 
and written, as to whom this rich man 
refers. Olshausen considers him as put 
for the prince of this world. But it is 
fatal to this view, that it makes the 
whole framework of the parable spirit- 
ual ; wdiereas all the parables of our 
Lord are actual occurrences in life, from 
which a spiritual truth is deduced. This 
is the more plain here, because it is 
fully implied that the unjust steward 
belonged to the children of the world, 
who are by nature children of wrath, and 
in a state of continued impenitence and 
disobedience, as opposed to the children 



rich man, which had a steward; 
and the same was accused unto 
him that he had wasted his goods. 



of light, wdio represent believers, which 
could not have been true of him, if his 
master was the devil, whom he was de- 
frauding of the service and wages which 
were unjustly claimed as due to him. 
If the unjust steward was unfaithful in 
the service of Satan, and so conducted 
himself that he was dismissed from his 
satanic service, he was certainly not one 
of the children of the world, and where 
then in the parable are those who in the 
application in v. 8, are thus styled ? 
Yv r ould Satan also commend one of his 
agents, whose conduct had been so an- 
tagonistic to evil, that he was obliged 
to dismiss him, or give him up from his 
service ? We cannot therefore adopt 
Olshausen's view, confusing and per- 
plexing as it does the whole parable. 

Equally erroneous and far more shal- 
low is the reference by Schleiermacher 
to the Roman power, as though our 
Lord would in such a connection, or at 
any time, invoke the aid of the publi- 
cans in behalf of a people struggling to 
throw off the Roman yoke — a subject 
in which as a Jew he might feel a deep 
interest, but which formed no part what- 
ever of his ministry, and all reference 
to which he most carefully avoided in 
all his public addresses and instructions. 
Lange refers the rich man to " Mam- 
mon himself, the allegorical Plutus, the 
spirit of gold, the genius of money, the 
demon of- avarice." Such also is Mey- 
er's view. But the same objections are 
valid against this opinion, as were ad- 
vanced against the reference of it by 
Olshausen to the prince or god of this 
world. It makes the unjust or unfaith- 
ful steward to such a master, eminently 
just and praiseworthy in the sight of 
God, and w here then, in the parable, 
do we find the counterpart of the wis- 
dom of the children of this world? 

The great mass of expositors from 
the earliest times refer this feature of 
the parable to God, the Lord and Pos- 
sessor of all things. But this makes the 
very costume and framework of the 
parable spiritual and not temporal. 



A. D. 33.J CHAPTER XVI. 

2 And he called him, and said 
unto him, How is it that I hear 
this of thee ? give an account of 

In the application of the parable it un- 
doubtedly refers to God, in reference 
to whom all who have entered His ser- 
vice are stewards. But in the parable 
it means just what lies upon the face 
of the passage — a man of this world, 
having large possessions, in whose ser- 
vice was a steward who had proved un- 
faithful to his trust and was therefore 
dismissed. It is represented, and we 
doubt not truly so, as a veritable trans- 
action here on earth, and it is necessary 
for us to start with clear and fixed 
views of this truth, if we would avoid 
inextricable embarrassment in the ex- 
position of the parts of the parable. 

The rich man is then a veritable hu- 
man being, introduced as one of the 
essential features of the story ; so are 
the debtors, and so is the steward him- 
self. They are not mythical person- 
ages, or personified principles and ob- 
jects of human pursuit. The energy 
and prompt action which this steward 
displayed in wrong-doing, is held up as 
a pattern of the energy and decision 
which stewards of the household of 
God should manifest in right doing. 
As he drew from his stewardship the 
means of future support, by his prompt 
and energetic measures, so they are to 
make their stewardship to God subsid- 
iary to their future and everlasting 
good. This is the central point of the 
parable, whence is to be drawn the 
spiritual lesson which it teaches. As 
has been remarked, however, no vio- 
lence is done to the language or mean- 
ing of the parable, in regarding the 
rich man, as in a sense representative 
of God, in whose service we are en- 
gaged. But care must be taken against 
pressing all the particulars to a spiritual 
significancy. 

A steward. A general overseer and 
manager of the estate. Such a one 
was Eliezer, Abraham's steward (Gen. 
15: 2). These stewards were some- 
limes slaves, but the one here men- 
tioned was doubtless a freeman, or he 
would have been punished or sold to 



251 



thy stewardship ; for thou mayest 
be no longer steward. 

3 Then the steward said within 

another master, instead of being dis- 
missed from service. Was accused or 
ill-reported of. The word implies a 
malicious accusation, but not necessa- 
rily an untrue one. The steward does 
not deny the charge, or attempt to 
prove its falsity. Wasted is the same 
word employed in 15 : 13, of the squan- 
dering prodigal. The tense requires 
the translation was wasting. Dr. Thom- 
son (Land and Book, vol. i. p. 516) 
says that the greatest difficulties to be 
met in the management of agricultural 
affairs, arise from the dishonesty of the 
agents or tvahkcels (i. e. stewards). 

2. lie called him and said; better 
and more literal, having called him lie 
said, the principal idea being contained 
in the verb. How is it, more literally, 
what is this (i. e. what means this) 
which I hear of thee? The words are 
those of angry interrogation, as to the 
ground and truth of the report. There 
is a slight emphasis on thee, as though 
he could hardly credit the report of the 
dishonesty of one, in whom he had 
placed such confidence. Give an ac- 
count ; literally, the account, such as all 
stewards were under obligations to 
render, when thus required to do by 
their employers. Dr. Jahn remarks, 
that the oriental kings, with the excep- 
tion of the Persian monarchs, who sent 
legates yearly to examine into the con- 
dition of things in the provinces, did not 
customarily call their subordinates to 
account, except when, as in the present 
case, they were charged with malad- 
ministration of affairs. Even then, so 
prompt and expert were they in the 
arts of deception, they frequently es- 
caped detection and punishment. For 
thou mayest,, &c. This is uttered in 
view of the contingency of his failing 
to prove his innocence from the in- 
vestigation of his accounts. This is 
implied in the for, which presupposes 
an ellipsis, for (if thy accounts agree 
not) thou mayest, &c. If any choose, 
however, to regard the dismissal from 
his stewardship as positive and not con- 



252 



LUKE. 



[A. D. S3. 






himself, "What shall I do ? for my 
lord taketh away from me the 
stewardship: I cannot dig; to 
beg I am ashamed. 

4 1 am resolved what to do, 

tingent, we may suppose his guilt to 
be implied in his not denying the charge 
and producing his accounts, or perhaps 
it is positively established by some con- 
fession, which is not related in form. 
Thou mayest be is literally, thou canst 
not be, the necessity of his dismissal 
being thereby indicated. 

3. What shall I do? Now com- 
mences that mental calculation of the 
various means of future subsistence, 
which, on his finding no employment 
suited to his habits and inclinations, 
leads him to settle on the bold plan of 
falsifying in their favor the accounts of 
his lord's debtors, and thereby gaining 
such a place in their good will, that when 
deprived of his office, comfortable pro- 
vision would be made for him in their 
respective homes. It is manifest from 
this, that the steward had not ab- 
stracted property from his lord's estate 
for his own use. He had wasted it, 
either from a negligent oversight of 
the trust committed to him, or by hav- 
ing drawn from it to defray his expens- 
ive habits of living. The latter sup- 
position seems the more probable, from 
the effeminacy of his habits, indicated 
by his avowed inability to obtain a liv- 
ing by manual labor. For my lord, &c. 
This furnishes the ground of solicitude 
implied in the preceding question. 
The words I cannot dig are put here 
for physical labor in general, which, in 
agricultural pursuits, would consist in 
no small degree in upturning the earth, 
and preparing it for the reception of 
seed. The cannot refers to the want 
of bodily strength and endurance for 
such an employment. To beg I am 
ashamed. This was his only alternative, 
and it was such a descent from his 
former position, that he was ashamed 
to resort to it for a livelihood. 

4. From this point onward we see 
with what promptness, activity, and 
energy, he carries out his bold and 



that, when I am put out of the 
stewardship, they may receive me 
into their houses. 

5 So he called every one of his 
lord's debtors unto him, and said 

shrewd project of making his very stew- 
ardship, which was so near its close, the 
means of his future support. / am re- 
solved what to do ; literally, I know what 
I will do, i. e. a thought has just struck 
me ; an idea has come into my mind. 
The expression implies that the plan 
here formed, was not so much the re- 
sult of deliberation, as one of those 
happy ideas, which suddenly and with- 
out any effort of reason, flash upon 
the mind, and excite wonder that they 
had not been thought of before. The 
verb may receive, has no expressed sub- 
ject in the original. This is quite 
usual, when the subject, which the 
reader or hearer readily apprehends, 
for certain reasons is yet to be kept 
out of sight. Here he was not reaciy 
to pronounce even to himself the woi d 
debtors, or the pronoun they referring 
to this class of persons. All is yet left 
in the dark, as to the nature of his 
plan. May receive me (as a permanent 
inmate) into their houses. This is the 
result of his project, and in the sequel 
we see that, while it was fraudulent to 
the highest degree, yet it was a pru- 
dential course of action, which secured 
to him what appeared to be the greatest 
good. It was in their wise adaptation 
of means to a given end, and energy in 
executing their plans, rather than in the 
intrinsic excellence of their schemes, 
that worldly men, in v. 8, are declared 
to be wiser than the children of light. 

5. He called every one, &c. Having 
hit upon a plan, he enters upon its 
prosecution with haste and energy, and 
in order to make as many friends as 
possible, summons into his presence 
every debtor of his lord. Pastor Brauns 
(see Bib. Repos. vol. X. Second Series, 
p. 456) strangely supposes, that all 
which is here related took place in the 
immediate presence of the lord, and 
that the steward paid the re-written ac- 
counts from his own funds, thus mak- 



A. D. 33.] 



CHAPTER XVI. 



253 



unto the first, How much owest 
thou unto my lord ? 

6 And he said, A hundred 

ing restitution to his lord, and perform- 
ing a benevolent act towards these poor 
debtors. Thus both creditor and debt- 
or were touched with this disposition 
to make amends for past misdoings, 
and their sympathies were enlisted in 
his favor. Such an absurd hypothesis 
is hardly worth confutation. What 
difference, so far as restitution was con- 
cerned, was it to the lord, whether the 
debtors paid each his bill in full, or the 
steward took upon himself the payment 
in part for each ? Besides, if the stew- 
ard was so rich as to be able to render 
this assistance to the debtors, how 
would his dismissal from office reduce 
him to the necessity of hard labor or to 
beggary ? All that was necessary on 
such a supposition, would be for him to 
retain his ill-gotten treasures, and thus 
secure himself from want. Unto the 
first. The order is immaterial. Two 
examples only are given of a mode of 
procedure, which was adopted toward 
all. How much owest thou unto my lord? 
As the steward had their notes of hand 
or other vouchers, the question did not 
arise from ignorance on his part, as to 
the amount of their respective indebt- 
edness. The question was designed to 
call distinctly to the mind of each debt- 
or the amount of what he owed. In 
this way he would appreciate more fully 
the kind service done him. It is not 
necessary to suppose that these debtors 
had yet been made aware of the dis- 
grace into which the steward had fall- 
en. As he had a legal right to remit 
any portion of their indebtedness, while 
he yet remained in office, he despatch- 
es this reduction in their bills with all 
haste, leaving the explanation of this 
strange transaction for a future oppor- 
tunity, when time was less valuable to 
him. 

6. A hundred measures of oil. This 
shows that these debtors were tenants, 
who paid their rent in the products of 
their respective farms. Stier thinks that 
they were debtors for produce furnished 
and not yet paid for. The terms of the 



measures of oil. And he said un- 
to him, Take thy bill, and sit 
down quickly, and write fifty. 

original Greek would not admit this 
view. The measure here intended is 
the bath, a Hebrew measure for liquids, 
of the same capacity with the ephah, 
that is, 8$ gallons. The amount of 
this man's indebtedness was therefore 
887| gallons of oil. Take thy bill. 
The figures only were to be altered, for, 
had a new bill been made out, there 
would have been no necessity for re- 
ceiving from the hand of the steward 
the old one. Quickly. No time was 
to be lost. The steward goes through 
this fraudulent transaction with decision 
and energy. In this consists the very 
point of the parable. The lesson taught 
is that a like decision and energy is to 
be exercised in making friends of the 
mammon of unrighteousness, in order 
thereby to be received into everlasting 
habitations. Stier thinks that these 
debtors were privy to the fraud. But 
may they not have supposed that the 
steward was carrying out some benevo- 
lent intention of their lord, and not 
acting in this case on his own authori- 
ty ? Whether this were so or not, they 
must have been made acquainted very 
soon with the real facts of the case, 
and unless they voluntarily resumed 
their obligations in full, however legal 
may have been this transaction in the 
eye of human law, they became parti- 
cipators in the fraud perpetrated by 
the steward. Write fifty. This was 
an abatement of one half of the debt. 
If the remission of these fifty measures 
had reference to the yearly rent or 
hire of their farms, at each returning 
season, they would be reminded of their 
obligations to the steward. As only 
one-fifth of the hundred measures of 
wheat, owed by the second debtor, is 
remitted, those who seek an equality of 
remission in the case of each, find it in 
the assumed equality of value in 50 
baths of oil and 200 ephahs of wheat, 
a measure in this case being equal to 
ten ephahs (see N". on v. '7). But it is 
more natural to suppose that there was 
a variation in the amount remitted, ac- 



254 



LUKE. 



[A. D. 



7 Then said he to another, 
And how much owest thou? 
And he said, A hundred meas- 
ures of wheat. And he said un- 



cording to the circumstances of the 
debtor. In this way also there would 
be nothing to excite suspicion in his 
lord, that such a remission of his out- 
standing debts had taken place. 

7. A hundred measures of wheat. 
The word translated measure is not the 
one thus rendered in v. 6, but is a dry 
measure, equal to ten baths or ephahs. 
A hundred measures would then be 
88*75 gallons, or 1 , 1 1 1 V 9 bushels. Write 
fourscore. See N. on v. 6. These two 
examples serve to illustrate the plan, in 
reference to which the steward had 
said (v. 4), I know what I will do. The 
same procedure was gone through with, 
until, doubtless, the whole or greater 
portion of the debtors were thus laid un- 
der obligations to this faithless steward. 

8. It appears that the lord had some- 
how been informed of this fraudulent 
business. We might conjecture various 
ways and reasons for this. The most 
probable supposition would be, that some 
one was seized with a qualm of con- 
science at the affair, when he became 
privy to its true nature, and thus, to re- 
lieve himself from all participation there- 
in, divulged it to his lord. Or it might 
be that some one of the number did this 
through revenge, at having been dealt 
less generously with than the others. 
Commended the unjust steward; liter- 
ally, the steward of injustice, which 
some erroneously render in this con- 
nection commended the steward for his 
injustice, as though the lord would 
praise him for acts of wrong-doing, more 
blameworthy even than those for which 
he was about to dismiss him. We are 
left in the dark also, as to the precise 
time when this took place. It may 
have been, and probably Avas, some 
time after the dismissal of the steward 
from office, when the lord had in a 
measure forgotten the losses he had 
sustained through his fraudulent stew- 
ard, and could speak of his acts in a 
comparatively calm and reflective way. 



to him, Take thy bill and write 
fourscore. 

8 And the lord commended the 
unjust steward, because he had 

Stier says of such a view : " It is alto- 
gether monstrous, and opposed to the 
current even of this world's life, which 
the parable is portraying, that his lord 
should commend the knavery which 
had been practised upon himself, the 
injustice as injustice." Such a transla- 
tion is not only absurd in itself consid- 
ered, but is also disproved by the fol- 
lowing clause, which gives as the rea- 
son why he was commended, because he 
had done wisely, i. e. had made such 
prudent provision for his future sup- 
port. The form of expression is He- 
braistic, steward of injustice being put 
for unjust steward, as in 18: 7, unjust 
judge is literally judge of injustice, and 
as mammon of unrighteousness, in v. 9 
of this chapter, is called the unrighteous 
mammon in v. 11. The same idiom is 
found in the expression body of sin 
(Eom. 6 : G), i. e. sinful body, or a body 
enslaved to sin ; also in Rom. 7 : 24, 
body of this death (i. e. a frail and mor- 
tal body) ; and in Col. 1 : 22, the body of 
his flesh, i. c. his natural body. The 
general sense, and the verbal construc- 
tion of the passage, are both met by 
the common translation unjust steward. 
The form steward of injustice is, how- 
ever, one of emphasis, as though all 
his deeds manifested a total want of 
the principles of honesty and upright- 
ness. The quality of injustice was pre- 
dominant in his whole official life. Dr. 
Ebrard, in his Note on Olshausen's views 
of this passage, says that " the prudence 
of the steward was so great, that for its 
sake the very master himself praised 
the intrinsically iniquitous act." But 
not so. There is not a whit of praise 
bestowed upon this swindler as such. 
The commendation is of quite another 
sort. The lord of the parable admired 
the prompt, bold, decided act, by which 
the steward, in circumstances which 
would have paralyzed the efforts of 
most men, made provision for his future 
wants. There was prudence, or we 



A. D. 33.] 



CIL\TTER XVI. 



255 



doDe wisely : for the children of 
this world are in their generation 

may say cunning, in the plan, and 
such promptness, energy and unflinch- 
ing determination in its execution, that 
it extorted praise even from his master, 
who was so deeply wronged by the act. 
Language could hardly be plainer than 
that which asserts this. No apology is 
here made for his knavery, and it is 
amazing that the whole parable, in its 
simple but forcible lesson of instruc- 
tion, should be mystified and clogged 
with such an absurd and baseless idea, 
as that the naked and gross injustice of 
the act of the steward was made a mat- 
ter of praise. Our Lord styles him the 
steward of Injustice, which shows the 
estimate which he placed upon the 
fraudulent act here spoken of. The 
simple idea, and that which challenged 
the admiration of his lord even, was 
the handsome mnnner, so to speak, in 
which he had planned and executed his 
villany. But we must protest against 
any inference from those words, that 
the stupendous fraud itself was looked 
upon with complacency by his lord. It 
is such unwarranted and loose infer- 
ences that have environed this parable 
with so many difficulties, that many 
good men hardly dare to approach it, 
lest they should find implied, if not 
oj ten praise for a course of wrong- 
doing. 

For the children, &c. The parable ends 
wish the word wisely. Our Lord now pro- 
ceeds to make the application. Here were 
tiro men of the world, one of whom had 
done a great wrong, and the other almost 
losing sight of the crime, although com- 
mitted against himself, in his admiration 
of the shrewdness and boldness with 
which it had been conceived and ex- 
ecuted. In reference to this sharp- 
sighted sagacity to make even the most 
adverse circumstances turn to his advan- 
tage, and the praise which it extorted 
from his master, our Lord remarks that 
the children of this world (i.e. worldly 
men) are in their own generation (by the 
force of the Greek preposition, are for 
(heir life or for their day) xviser (i. e. 
more shrewd and active) than the cJdl- 



wiser than a the children of lisrht. 



a John 12 



Ep. 5 : S ; 1 Tk 5 : 5. 



dren of light are for the life they live. 
Some translate the words in their gen- 
eration, in respect to those with whom 
they five and act, people like-minded 
with themselves. But this ignores the 
force of the Greek preposition, which 
denotes end or purpose, like our for, 
and overlooks also the obvious scope 
of the parable, which is not designed 
to teach us how men live and act to- 
wards one another, but how sagaciously 
and energetically they pursue any proj- 
ect, which promises to advance their 
selfish interests. It is not then in their 
living wiser in reference to one another, 
or to the interests of society, but wiser 
for the accomplishment of their own 
end and purposes, that the children of 
this world surpass the children of light. 
This is a very important point in the 
parable, and should not be lost sight 
of in the application. The children of 
the two kingdoms of good and evil are 
here contrasted, and in view of the 
shrewdness and prompt action of the 
steward, which excited the admiration 
even of his wronged and outwitted lord, 
our Saviour declares that the worldling 
is wiser and more energetic in his proj- 
ects for temporal good (for such is the 
meaning of in their generation), and 
receives more praise for his bold and 
successful villany, than is true of the 
children of light, who are comparative- 
ly remiss in what pertains to their eter- 
nal good, aud receive so little encour- 
agement in well-doing from those who 
belong to the same faith with them- 
selves. It is as though our Lord Jesus 
had said : ' And no wonder that the lord 
commended the prudence and fore- 
thought of this unjust steward, for the 
men of this world are quick and shrewd 
to form plans of action, and resolute 
and unflinching to carry them into ex- 
ecution, and in doing this command the 
admiration even of those whom they 
have overreached and defrauded. But 
far inferior to them in wise, prompt, and 
decided action in regard to the things 
of God, are the children of the king- 
dom, although there is every thing in 






256 



LUKE. 



[A. D. 33. 



9 And I say unto you, h Make 
to yourselves friends of the mam- 

b Da. 4 : 27; Mat. 6 : 19; & 19 : 21 ; ch. 11 : 



27; Mat. 6 
41 ; 1 Ti. I 



19; &19: 
: 17. 18, 19. 



the higher life to call forth their energy 
and forethought. 

9. In the application which our Lord 
now proceeds to make, we are relieved 
of much of the difficulty, which other- 
wise would have invested the interpre- 
tation of this parable. I say tcnto you. 
4 The lord commended his dishonest 
steward for his forethought and cun- 
ning, in making his stewardship at the 
very last moment conduce to his future 
support. Now I urge upon you the ne- 
cessity of a like forethought and dili- 
gent use of means, in making provision 
for the future wants of the immortal 
soul. So fulfil the duties of } 7 our stew- 
ardship — which, in the sight of God, is 
attended with such shortcomings and de- 
linquencies, that it may well be called the 
unrighteous mammon — that by means 
of it you may secure friends, who will 
receive you after death into everlasting 
habitations.' Such is the general ap- 
plication of the parable. The idea of 
almsgiving, which some expositors find 
exclusively in this parable, has led 
them to refer friends, to the poor thus 
relieved, by virtue of whose prayers 
the benevolent are to be rewarded in 
the manner here stated. But this over- 
looks the true sense of the parable. 
The word friends, which really refers 
here to God, in whose gift alone is eter- 
nal life, is employed in the plural, to 
comport with the friends which the un- 
just steward made, when about to be 
turned out of office. The phrase mam- 
mon of unrighteousness, or unrighteous 
mammon, corresponds to the steward- 
ship, from which the dishonest steward 
contrived to make provision for his fu- 
ture support. The stewardship in the 
parable had reference to the oversight 
of property, and mammon or riches is 
selected in the application of the para- 
ble, to comport with this idea. It is 
called the unrighteous mammon, because 
our stewardship in the sight of God is 
so defective, especially in all that per- 
tains to the right use of property. Yet 
out of this stewardship, so unrighteous I 



mon of unrighteousness; that, 
when ye fail, they may receive 
you into everlasting habitations. 

in God's sight, we. are nevertheless to 
make provision for eternity, just as the 
steward out of his unjust stewardship 
contrived to make friends against his 
time of need. Mammon of unrighteous- 
ness, while it indicates in its form of 
expression the great element of our 
stewardship, riches, property, posses- 
sions, is not to be referred, however, ex- 
clusively to that, but embraces all the 
gifts of God, which go to make up 
the sum total of our means of useful- 
ness. Promptness, energy, decision, 
firmness, activity in the discharge of the 
duties involved in our stewardship, are 
the duties here taught, and this consti- 
tutes the whole drift of the parable. 
Other explanations are attended with 
insuperable difficulties, which can be 
removed by no fair principles of inter- 
pretation. 

That when ye fail, i. e. when you 
cease to live. The language here also 
corresponds to the terms of the para- 
ble. At the hour of death we lay down 
our stewardship, as the unjust steward 
was obliged to abdicate his office. We 
can no more make our stewardship 
avail us after death, than this man could 
draw support from his office, after he 
had been deprived of it. They, i. e. 
the friends just spoken of, which, as we 
have before remarked, are to be re- 
ferred to God. Here as in v. 4, the 
verb has no subject, the idea intended 
being simply a receiving, the ones who 
receive being purposely kept out of 
sight. The general sense of the pas- 
sage I conceive then to be this: 'So 
fulfil the duties of your stewardship — 
which is so defective, even in the case 
of those who are most faithful, that it 
may well be called a stewardship of un- 
righteousness — that when you leave this 
world you may enter upon the rewards 
of the blessed in heaven.' Habitations; 
literally, tabernacles, tents. This word 
corresponds to the houses of the debt- 
ors (v. 4), into which the steward was 
making provision for his future recep- 
tion. The pronoun their, which was in 



A. D. 33.] 



CHAPTER XVI. 



257 



10 e He that is faithful in that 
which is least is faithful also 
in much : and he that is unjust 
in the least is unjust also in 
much. 

11 If therefore ye have not 

c Mat 25: 21; ch. 19 : 27. 

the parable (v. 4), is here omitted, be- 
cause friends in the application relating 
to God, it would have marred this idea, 
by even seeming to refer these ever- 
lasting abodes to any other owners or 
possessors than God himself. The word 
tents, is employed instead of houses, be- 
cause the everlasting mansions of the 
blessed are typically referred to, in the 
tents in which the people dwelt, during 
their journeyings in the wilderness. 
Ps. 15 : 1; 61: 4; Heb. 8:2; 9: 11. 

10. Our Lord now very aptly repeats 
a proverbial saying, in order to impress 
more permanently upon the mind of his 
disciples the weighty truth just spoken. 
That which is least refers (see v. 11) to 
the mammon of unrighteousness, or to 
the earthly stewardship committed to 
us, and is compared with the riches of 
the inheritance of the saints in glory, 
denominated here in much or that ivhich 
is much, i. e. the true riches (v. 11). 
The difference between the two is very 
great. The highest gifts and endow- 
ments, which form the basis of our 
earthly stewardship, are small and in- 
significant, when compared with the 
treasures bestowed upon those who are 
"faithful unto death." Yet so close 
and indissoluble is the connection be- 
tween character on earth, and that in 
the future state, that any one who 
abuses his earthly stewardship, small as 
it may relatively appear, will certainly 
manifest a like faithlessness in the man- 
agement of his heavenly inheritance. 
Fidelity in the discharge of earthly du- 
ties, will insure fidelity in that which 
pertains to the heavenly, and so of the 
opposite. 

11. If therefore, &c. This is an in- 
ference from the preceding adage, and 
contains its application to the point in 
hand. Unrighteous mammon interprets 
the mammon of unrighteousness in v. 



been faithful in the unrighteous 
mammon, who will commit to 
your trust the true riches ? 

12 And if ye have not been 
faithful in that which is another 
man's, who shall give you that 
which is your own ? 



29, and shows beyond a doubt, that 
our earthly stewardship is referred to 
in both places, not simply in the use of 
property, but of everything committed 
to us by God. To your trust as stew- 
ards. The trxie riches, i. e. the true, 
substantial good, as opposed to tho 
fleeting and perishable things of time. 

12. This sentiment is here still fur- 
ther expanded and enforced, showing 
our Lord's estimate of its importance. 
Indeed a right use of the things com- 
mitted to us on earth, lies at the foun- 
dation of all our hopes for the future. 
That which is another man's. Here 
reference is again had, under a varied 
form of expression, to the mammon of 
wn righteousness in v. 9. It was denom- 
inated that which was least, in v. 10, 
and the unrighteoxis mammon, in v. 11. 
It is here called that which is another 
man's, because it comports with the 
very idea of stewardship, that one acts 
as an agent, or manager of another's 
property. A wide difference is also 
made in the pages of revelation, be- 
tween our condition as stewards or ser- 
vants, entrusted with possessions which 
we are to use faithfully for another, and 
as heirs of an heavenly inheritance, 
which through the grace of God we may 
call our own. This great truth is fully 
brought out in this verse. If we evince 
fidelity in the service of our Heavenly 
Father, we shall be endowed with an 
inheritance which is imperishable, and 
of which we shall never be deprived. 
It will be of grace (v:ho shall give yore), 
but a gift made under such conditions, 
that it will never be revoked, but be 
ours in endless possession. " All earthly 
substance is in itself least through the 
deceitfulness of sin which clings to it, 
and must ever be to the inner immor- 
tal nature of man, by reason of its ad- 
ventitious value, and transitional pos-. 






258 



LUKE. 



[A. D. 33. 



13 d No servant can serve two 
masters: for either he will hate 
the one, and love the other ; or 
else he will hold to the one, and 
despise the other. Ye cannot 
serve GJ-od and mammon. 

14 And the Pharisees also, 
6 who were covetous, heard all 

d Mat. 6 : 24. e Mat. 23 : 14. 

session another man's. As opposed to 
this, the faintest spark of spiritual grace 
from the gift of God is much ; such 
possessions alone are the true, which 
never deceives, and by right divine this 
only is essentially and eternally our 
own." Stier. 

13. See Ns. on Matt. 6 : 24. The 
connection of thought is this : ' Put as 
we are in possession of an unrighteous 
mammon, which we are to use with all 
diligence, we are to take heed, never- 
theless, that our affections are not 
placed thereon, inasmuch as a division 
of affection and service between God 
and the world is impossible.' See Hos. 
2 : 2. This fitly closes up the parable 
of the unjust steward. Supreme love 
to God is demanded of all, and the du- 
ties of each one's stewardship are to be 
discharged with single reference to this 
great and all-pervading truth. 

14-31. The Pharisees are reproved 
by Jesus. Parable of the Rich Man 
and Lazarus. Perca. This portion of 
Luke is closely connected with the pre- 
ceding parables, but it seems to have 
such distinct and emphatic reference to 
the scribes and Pharisees, that it is 
well thrown, by Dr. Robinson, into a 
section by itself. 

14. The Pharisees also. Webster 
and Wilkinson refer also to v. 1, in the 
sense as well as the disciples. But I 
prefer to take it in the sense which lies 
on the face of the passage, that the 
Pharisees, as well as the disciples, heard 
the comparatively low estimate placed 
upon wealth in the parable of the un- 
just steward, and being of a covetous 
disposition, and desirous of amassing 
wealth, they began to deride him ; liter- 
ally, to turn up the nose (sneeringly) at 



these things: and they derided 
him. 

15 And he said unto them, Ye 
are they which f justify yourselves 
before men ; hut 9 God knoweth 
your hearts : for h that which is 
highly esteemed among men is 
abomination in the sight of Grod. 

/ Ch. 10 : 29. g Ps. 7 : 9. h 1 Sa. 16 : 7. 

him. This drew down upon them a se- 
vere rebuke, and a parable which re- 
veals the retributions of eternity, in 
more awful colors, than is elsewhere 
to be found in God's word. 

15. The connection of this verse is 
somewhat obscure. A rebuke of the 
covetousness of these men would seem 
at first sight to have been more appro- 
priate and timely, than of their hypoc- 
risy. But covetousness in persons, 
who, like the Pharisees, professed the 
most supreme regard for the honor of 
God, is the most flagrant hypocrisy. 
Hence our Lord strikes at their leading 
or generic sin, which was the desire to 
be reputed as men of great sanctity, 
while at heart they were selfish, ava- 
ricious, revengeful, and corrupt. Whiek 
justify yourselves, i. e. profess to be 
strict observers of the law. Justifica- 
tion is to be taken here in a legal sense. 
The Pharisees sought the honor of this 
from their fellow-men, and thus "went 
about to establish a righteousness of 
their own, and had not submitted to 
the righteousness of God." Rom. 10 : 3. 
Knoweth your hearts, and is fully cog- 
nizant of your hypocrisy. The idea of 
abhorrence is also implied in this per- 
fect knowledge which God had of the 
Pharisaic character. The reason for 
this is contained in the following clause, 
for that which is highly esteemed among 
men, i. e. this outward show of sanctity. 
Is abomination. This word, which lit- 
erally means something that stinks, 
aptly denotes the utter abhorrence, with 
which God regards that which is the 
chief object of human pursuit. A great 
principle is here laid down, that God's 
estimation of those things which men 
covet, is far different from theirs, and 



A. D. 33.] 



CHAPTER XVI. 



259 



16 'The law and the prophets 
were until John : since that time 
the kingdom of God is preached, 
and every man presseth into it. 

17 * And it is easier for heaven 

2 Mat. 4:17; & 11 : 12, 13 ; ch. 7 : 20. £ Ps. 
102 : 26, 27 ; Is. 40 : S ; & 51 . 6, Mat. 5 : IS , 
1 Pe. 1 : 25. 



hence, in order to know what is pleas- 
ins; to Him, we must have recourse to 
His holy Word. 

16. The law (i. e. the dispensation of 
law) and the prophets were until John. 
In Matt. 11 : 13, it is fully written, 
prophesied until John; and on the 
strength of that, we may supply preach- 
ed or prophesied in the passage before 
us. On the general sentiment, see K. 
on Matt. 11 : 12, 13. Stier takes every 
man presseth into ii, in a bad sense, of 
the violent opposition made by the 
Pharisees against the kingdom of God. 
He argues the necessity of this inter- 
pretation from the antithetic but, in v. 
17. ' Ye strive against the gospel of 
the kingdom, which is the obvious ful- 
filment of both law and prophecy, but 
it is easier for the heavens to pass 
away than for the law to fail in one 
tittle of its essential permanent require- 
ments.' I cannot, however, adopt this 
exposition. It is a violent perversion 
of the plain, literal sense of the passage, 
which is simply, every one strives for it, 
i. e. to enter into it, to possess them- 
selves of its privileges. There is, in- 
deed, an implied censure of the hard- 
ness of heart and unbelief of the Phari- 
sees, that when the common people 
were rushing in crowds, and with a sort 
of violence to obtain possession of 
proffered blessings of the gospel, they 
were stupid and indifferent to its claims, 
and coveting that which was abomina- 
tion in the sight of God. It is in refer- 
ence to this implied opposition, that the 
but in v. 17 is used, and not, as Stier 
thinks, from an open expression of the 
opposition in the language itself. 

17. Our Lord here shows that it was 
not the design of the gospel dispensa- 
tion, which was shedding its blessings 
on the poor and humble, to make void 



and earth to pass, than one tittle 
of the law to fail. 

18 'Whosoever putteth away 
his wife, and marrieth another, 
committeth adultery : and who- 
soever marrieth her that is put 

l Mat. 5 ; 82; & 19 : 9; Ma. 10: 11; 1 Co. 7: 
10, 11. 

the law of God, or abrogate any of its 
claims, but to establish and confirm it. 
Xor would the Pharisees, who so totally 
lost sight of and perverted the spirit of 
the law, be able by withstanding the 
gospel, in which the law had its fulfil- 
ment, to deprive the law of its true 
force and design. He therefore re- 
peats, with a slight variation, the pro- 
verbial expression, which he had before 
uttered, on a similar occasion. See X. 
on Matt. 5 : IS. The conjunction and, 
in this verse, should have been trans- 
lated but, in accordance with the origi- 
nal, and also the evident antithesis be- 
tween this and the preceding verse, 
which seemed to imply a breaking 
down or abrogation of the sanctions of 
the law. It is easier for heaven, &c. 
In Matthew : until heaven and earth 
pass away. Luke's statement is based 
on the impossibility of the removal of 
the material universe ; Matthew's, on its 
permanence. One tittle is in Matthew 
one jot or tittle. To fail of its fulfilment. 
18. The connection of this verse is 
quite obscure. Olshausen refers this 
assertion of the indissoluble nature of 
the marriage connection, to the spirit- 
ual adultery of which the Jewish nation 
was guilty, and especially the Pharisees, 
in bestowing that supreme love upon 
mammon, which belonged to God. 
But this is unnatural and far-fetched, 
and besides establishes no connection 
with the context. The argument in 
these verses is to vindicate the gospel 
from the charge of its enemies, that it 
abrogated the law of God. This charge 
was often repeated in the times of the 
apostles. See Rom. 3:31. Our Lord 
denies that the gospel does this, and 
adduces an example of the higher and 
more spiritual authority and strictness 
of observance, with which the new dis- 



260 



LUKE. 



[A. D. 



away from her husband commit- 
teth adultery. 



pensation invested the divine law. In 
the Sermon on the Mount, the declara- 
tion of the permanence of the law, was 
followed by several examples of its high 
spiritual force and obligation. See Matt. 
5 : 21, 27, 33, 38, 43. In like manner 
our Lord here adduces an example, 
drawn from the seventh commandment, 
to illustrate and enforce the declaration 
just made of the immutability and un- 
changing character of the divine law. 
This makes the connection of the verse 
natural and obvious. Stier, with his 
usual good judgment, adopts this same 
connective force: "As for example, 
your disorderly divorces, which 1 have 
only to mention as exhibiting your lax- 
ity of practice (as was said before, Matt. 
5 : 31), which the inviolable law, con- 
firmed with new force by Me, con- 
demns." In regard to this interpreta- 
tion, which our Lord gives of the sanc- 
tity and binding force of the marriage 
tie, it will be seen that marriage with 
either of the separated parties, involves 
the crime of adultery. It is adultery to 
marry the wife who is put away by her 
husband, as truly as to marry him. The 
law of marriage is thus restored to its 
true meaning and binding obligation, 
in the light of the new and spiritual 
dispensation which was now being 
ushered in. It may be remarked, that 
there is one exception to the rule here 
laid down, given by Jesus in Matt. 5 : 
32 (on which see Note), and perhaps 
another by Paul in 1 Cor. 1 : 15. 

19-31. This parable of the rich man 
and Lazarus was addressed to the Phar- 
isees, and was designed to teach them 
the utter worthlessness of riches, when 
expended solely for worldly ease and 
enjoyment. It has a very obvious and 
striking connection with the parable of 
the unjust steward, in which the great 
duty of a faithful stewardship to God is 
enjoined. The Pharisees denied this. 
It was counter to all their plans and 
purposes of self-aggrandizement. They 
were covetous of this world's honors 
and goods, and sought not the honor 
which comes from above, nor the pos- 1 



19 H There was a certain rich 
man, which was clothed in purple 

session of the heavenly inheritance. 
For this our Lord rebukes them (vs. 
15-18), and then brings before them 
the awful doom of one, upon whom no 
particular or aggravated crime was 
charged, but who was simply a rich, 
voluptuous, worldly-minded man, or in 
other words, one who had not made to 
himself friends of the mammon of un- 
righteousness, but was an unfaithful 
steward of the trust committed to him. 
As to the question whether this is to be 
regarded as a veritable history, we cer- 
tainly have no proof to the contrary, 
nor does the belief of this involve any 
absurdity. As to what Olshausen, Al- 
ford, and others, who deny that this par- 
able is based on an actual occurrence, 
say about the symbolical name of Laza- 
rus (i. e. Eleazer, God-help), it would 
be of equal validity in disproving the 
real existence of Lazarus, the brother 
of Martha and Mary. There is nothing 
strange or unnatural in the supposition 
that two such persons, representing the 
extremes of wealth and poverty, should 
have lived at the same time and place, 
and that one should have been depend- 
ent upon the other for the scanty sup- 
ply of his wants. Nor without great 
presumption can any one deny, that 
their circumstances in the other world 
were other than as here represented. 
The parable in its application is general, 
but unless it were founded on an actual 
occurrence — professing as it does, in 
the very use and purpose to which it is 
here put, to be a truthful narrative — it 
would be as unmeaning and ineffective, 
as it is of weighty and terrible import, 
when once regarded as a reality. 

The parable has two parts, the con- 
dition of these persons while on earth, 
(vs. 19-21), and their reversed condi- 
tion beyond the grave (vs. 22-31). It 
will be readily seen, that the main in- 
terest concentrates upon the second 
portion, in which the rich man forms 
the prominent figure, Lazarus being in- 
troduced apparently for the sole pur- 
pose of giving prominence to the fact 
that Hades was not a place, where 



A. D. 33.] 



CHAPTER XVI. 



261 



and fine linen, and fared sumptu- 
ously every day : 

20 And there was a certain 

there was no mutual recognition of de- 
parted spirits, but that persons who had 
known one another on earth, would 
recognize and be recognized there. 
It serves also to deepen one's apprehen- 
sion of the rich man's woe and despair, 
by the glorious contrast of the poor 
beggar who on earth lay at his gate, 
but was now in the seat of the blessed, 
while he was suffering the torment of 
fire. The second part of the parable 
contains also a dialogue between the 
rich man and Abraham, which although 
to us full of mystery, from our igno- 
rance of the unseen world, is yet highly 
instructive, both in regard to the un- 
changeable state of the soul beyond the 
grave, and the abundant light furnished 
by the Old Testament Scriptures, here 
called "Moses and the prophets," in 
reference to all which pertains to hu- 
man salvation. 

19. There was a certain rich man; 
more literally, A certain man was rich, 
&c. The words in purple, refer to 
robes dyed with purple. This was so 
costly a color, that it was worn only by 
persons of rank and wealth. For aught 
we know, this may have been the cele- 
brated and expensive Tyrian purple, 
and some have gone so far as to sup- 
pose from this that if not a king, the 
rich man must have been one of the 
royal family. But this is mere conjec- 
ture, and is not essential to the point 
of the parable, which refers to his riches 
rather than his rank. Fine linen. This 
refers to the fabric for the inner gar- 
ment. It was probably of Egyptian 
manufacture, and as some think com- 
posed of cotton, but more probably of 
a fine yellowish flax, which was capable 
of being drawn out in threads of great 
tenuity. All this shows that the rai- 
ment of the rich man was of the finest 
and costliest description. Fared sump- 
tuously, or cheering his heart ivith feast- 
ing and merriment. This is the same 
verb translated in 12 : 19, " be merry," 
and in 15: 24, let tis be merry, and in 
15 : 32, be glad. It is employed gen- 



beggar named Lazarus, which 
was laid at his gate, full of 
sores, 



erally of such joy and mirth as is con- 
nected with feasting. This rich man 
had his sumptuous entertainments, at 
which he and his friends drowned all 
care, both in regard to the present and 
future state, and gave full indulgence 
to mirth and amusement. They were 
not feasts indulged at long intervals of 
time, but rich and expensive as they 
were, of daily occurrence. This shows 
the extent of his wealth, and that he 
expended it freely in self-gratification. 
He was not a miser, hoarding up his 
treasures. We do not learn from the 
parable, that he was guilty of extortion 
or oppression. He is simply introduced 
to us as a rich man, enjoying his vast 
wealth, and regardless of all things else 
except his personal gratification. His 
rich clothing and sumptuously spread 
table, are here put as representative of 
every earthly good being at his disposal. 
20. Contrasted with this rich man 
surrounded with all the luxuries of life, 
is a beggar, Lazarus by name, who in 
addition to his extreme want, was af- 
flicted with a loathsome disease, making 
him one of the most pitiable objects 
which could be presented to the eye of 
compassion. Beggar; literally, poor 
man. The verb was laid (literally, had 
been laid), shows that this infirm beggar 
had been placed by some kind friend 
at the rich man's gate, in order to ex- 
cite his compassion, in behalf of so 
wretched an object, or at least, that 
the beggar might receive such alms, as 
from his abundance he might choose to 
bestow. Squalid poverty was here 
brought into juxtaposition with proud 
and overflowing abundance. This put 
the character of the rich man to the 
test, and gave him a rare opportunity 
of making to himself friends of the 
mammon of unrighteousness. At his 
gate. The word gate, does not here 
refer to a common or ordinary door, 
but to one of those large and splendid 
gateways or deep arches, under which 
the gate opens to the mansion. It was 
not at the door of an ordinary house, 



262 



LUKE. 



[A. D. 33. 



21 And desiring to be fed with 
the crumbs which fell from the 

but under the arched gateway of a 
large and magnificent palace, where 
this poor beggar in his rags and wretch- 
edness was laid. Full of sores ; liter- 
ally, ulcerated or full of ulcers. As it 
regards mendicants, it may be here re- 
marked in general, that they were evi- 
dently quite numerous in the time of 
Christ, a fact not strange, when the op- 
pressive exactions of the Romans are 
taken into account, and the consequent 
insecurity of property, in times so tur- 
bulent, as those preceding the downfall 
of the nation and city. Dr. Jahn says 
that the first mention made of this class 
of persons is in Ps. 109 : 10. We do 
not read of vagrant beggars, those 
brought to our notice being such as 
have taken up their position by the 
wayside (Mark 10 : 46), at the gate of 
the temple (Acts 3 : 2), the entrance to 
the synagogues and the like. 

21. Desiring to be fed connects gram- 
matically with, full of sores, which in the 
original is a participle, ulcerated. The 
word desiring does not mean, as some 
maintain, that his desire to be fed Avas 
ungratified, and that he died of starva- 
tion at the rich man's gate. The verb 
implies a continuance of state or condi- 
tion, or that he was brought daily to 
the gate by some friend, which would 
not have been the case, had he received 
nothing from the rich man's table. The 
request of Dives in v. 24, is probably 
founded upon the fact, that Lazarus lay 
at his gate, and received from his table 
something for the supply of his daily 
wants. The word then must be taken 
in the sense which it has in 15 : 16, that 
Lazarus ivas thankful (or glad) to be fed 
with (even) the crumbs. Such was his 
destitution, and so scanty the supply of 
his wants, that he gladly received the 
very crumbs and fragments which fell 
from the rich man's table, while the 
guests were eating, or as the servants 
were carrying away the broken victuals 
between the various courses. The idea 
intended to be conveyed is, that the 
rich man extended no sympathy to this 
poor diseased man who lay at his gate, 



rich man's table : moreover the 
dogs came and licked his sores. 

and whom he must have seen, as he went 
forth on his daily excursions of pleasure. 
He had been guilty of no cruel or in- 
human act towards Lazarus, but was 
simply indifferent to his condition. The 
verb translated to be fed, is used in the 
Greek classics of beasts fed upon hay 
or fodder, and retains in its New Testa- 
ment usage, the idea of the mere sup- 
ply of the animal wants of the one who 
thus eats, without the social pleasures 
which attend a meal of which friends 
in common partake. Crumbs; literally, 
small bits or crumbs, such as fall to the 
floor in the process of eating. The ety- 
mological signification refers it to such 
crumbs as would fall during the process 
of brushing off the table, at the close of 
the feast, or between the courses of 
food served up during the entertain- 
ment. The word is put in emphatic 
contrast with the provisions, which 
loaded the rich man's table, and upon 
which he sumptuously fed from day to 
day. Moreover the dogs came, &c. No 
sympathy was shown this beggar ex- 
cept by the brutes here mentioned. His 
sores were all exposed, and as the dogs 
came along, they licked them as they 
would their own, especially when in a 
state of suppuration. It is not right to 
take this incident, as Olshausen does, 
as expressive of canine eagerness and 
greediness rather than sympathy. The 
obvious sentiment is that he was an ob- 
ject of unconcern to the inmates of the 
mansion, and the only sympathy which 
appeared to be felt for him, was mani- 
fested by the dogs, who as they came 
forth would pause, and mitigate the stiff 
and inflamed sores by gently licking 
them. Here then we have the points 
of contrast between these two persons 
of the parable. The one was clothed 
in the finest and most costly appan-i ; 
the other, in such scanty garments that 
his sores were exposed, or in the 
stronger language of Alford, " his only 
clothing nakedness and sores." Dives 
in his magnificent mansion reclined on 
the softest and most luxurious couches ; 
Lazarus lay all exposed upon some thin 



A. D. 33.] 



CHAPTER XVI. 



263 



'2'2 And it came to pass, that 
the beggar died, and was carried 
by the angels into Abraham's 

pallet, spread upon the hard pavement 
under the vestibule of the edifice. The 
food of the former was most sumptuous 
and abundant ; that of the latter, the 
mere crumbs which dropped from this 
bountifully spread board. The one was 
surrounded by his boon companions, 
who by flattery and obsequiousness ad- 
ministered to his pride and vanity ; the 
other had no companions to soothe his 
distress, but the dogs. What stronger 
contrast in the external condition of 
these two men could be conceived, than 
the one here by a few touches so vividly 
given ? 

22. Now we are to be introduced to 
the respective condition of these two 
men beyond the grave, and from this 
we learn that on earth, there was as 
great a difference in their internal as 
external state, and that Lazarus was 
rich in all that pertained to holiness 
and preparation for heaven, while the 
other was miserably poor, and in want 
of all things. The beggar on earth has 
now the precedence. In this world it 
was the rich man and Lazarus, but 
henceforth their condition is reversed, 
and it is Lazarus and the rich man. 
It came to pass in process of time. This 
shows that he did not die, as some sup- 
pose, of immediate and absolute starva- 
tion at the gate of the rich man. Was 
carried by angels, &c. This is put in 
contrast with the words ivas buried, 
which indicate the pomp and expensive 
display of the rich man's funeral. The 
body of the beggar was probably buried 
in some obscure place, no one caring to 
bestow upon it any respect. But his 
departed spirit was conveyed by angels 
to the abode of bliss. There, in ac- 
cordance with the imagery which likeDS 
heavenly pleasures and enjoyments to 
a feast, he has the chief reclining place 
in Abraham's bosom, that is, next to 
Abraham on the triclinium or couch at 
the head of the table (see N. on Matt. 
23 : 6). The fact that no mention is 
made of the burial of Lazarus, is not to 
be taken as proof that his body was 



bosom : the rich man also died, 
and was buried ; 

23 And in hell he lifted up his 



carried by angels to heaven. The sim- 
ple idea is that the very last rites which 
their bodies received on earth, showed 
the immense difference in their earthly 
condition. The burial of Lazarus was 
so obscure as not to be worthy of being 
mentioned ; but the rich man's funeral 
was attended with such a display of 
public grief, as to constitute an event 
of great notoriety. The account of the 
burial of Lazarus is omitted, but his 
glorious convoy of angels to the world 
of spirits is noted. The burial of the 
rich man is especially referred to, but 
the feature just referred to in the case 
of Lazarus is wanting. So far as the 
costume of the parable is concerned, 
the entrance of Lazarus to the future 
world is heralded by angels ; that of the 
other is solitary and unannounced, at 
least so far as angels are concerned. 
Lazarus was carried by angels. Chry- 
sostom remarks that one angel would 
have been strong enough for this serv- 
ice, but it is the joy and emulation of 
the angels in common to bring one sin- 
ner out of his last prison-house into the 
wealthy place. Also died, or died too, 
words expressive of the great truth, 
that death awaits the rich as well as 
the poor. The interposition of the 
words was buried, before we are intro- 
duced to his soul's condition in Hades, 
is no proof, as some suggest, that the 
sundered spirit of the sinner lingers 
about the tenement of clay, to be con- 
strained, as it were, to partake of its 
loathsome dissolution. The words, was 
buried, seem to indicate, as has been 
remarked, a pompous and expensive 
funeral, which was the end of the rich 
man, so far as his earthly existence was 
concerned. He died, was buried, and 
soon forgotten. But the antithesis 
justifies the belief that his soul was 
conveyed away immediately after death 
to the place of torment, and if angels 
performed this service for Lazarus, may 
not the agency in the other case be re- 
ferred to evil spirits ? 

23. In hell ; literally, in Hades, the 



264 



LUKE. 



[A. D. 



eyes, being In torments, and seetli 
Abraham afar off, and Lazarus in 
bis bosom. 

24 And be cried and said, 
Father Abraham, have mercy on 

unseen world, the place of departed 
spirits. See N. on Matt. 11:23; 16: 
18. As Lazarus is represented as in 
full sight of the rich man in torment, 
the expression in Abraham's bosom, 
must be referred to that part of the 
unseen world in which were the seats 
of the blessed. Bloomfield advances 
this as a proof of an intermediate state 
before the general resurrection, it be- 
ing too prominent a feature of the par- 
able, to be numbered with circum- 
stances merely ornamental. But we 
should be cautious against any infer- 
ences of the contiguity of the righteous 
and the wicked, from the colloquy of 
Abraham and the rich man, or the 
sight which the latter obtained of 
Lazarus. We know so little of the 
method and medium of communica- 
tion in the spirit world, that we would 
hardly be justified in assuming this pas- 
sage to teach, that Abraham, and Laz- 
arus, and other departed saints, have 
not yet entered heaven, but are in 
some place in the unseen world, within 
sight and hearing of the wicked dead, 
and waiting for their passport to glory 
in heaven, which shall be given them 
after the general judgment. It is suffi- 
cient to deduce from the parable, that 
Lazarus was in a state of ineffable bliss, 
and the rich man, in one of insufferable 
torment. This is its great central 
truth, and it is very unsafe to force the 
parable to contain, as it were, the 
geography or chart of the unseen world, 
making Hades, after the fashion of 
Greek mythology, to have the twofold 
division of an Elysium and a place of 
punishment and suffering. He lifted 
up his eyes ; literally, having lifted up 
his eyes, i. e. having looked up. He- 
brew language often employs this ful- 
ness of form before verbs of seeing. 
Being in torments. This infliction of 
pain is manifestly to be regarded as 
one of punishment. In torments is here 



me, and send Lazarus, that he 
may dip the tip of his finger in 
water, and m cool my tongue ; for 
I n am tormented in this flame. 

m Zee. 14: 12. n Is. 66: 24; Ma. 9 : 44, &c. 

opposed to Abraham's bosom, to which 
place Lazarus had been conveyed by 
angels. The usual interpretation re- 
fers this to that portion of the unseen 
world, in which the wicked are ex- 
posed to punishment and pain. Had 
the word gehenna, been used, the ad- 
dition of in torments, would have been 
unnecessary, as the name of the place 
itself would involve this idea. See N. 
on Matt. 5 : 22. Afar of. See v. 26. 
And Lazarus in his bosom. According 
to the costume of the parable, the rich 
man must have obtained sight of Laz- 
arus very soon after he entered upon 
his condition of suffering. It was while 
Lazarus was yet reclining at the ban- 
quet of bliss to which he had been con- 
veyed by angelic agency, that he was 
seen and recognized by the rich man. 
The reversal of their previous condi- 
tion is now fully apparent to him, as he 
gazes upon the glory and happiness of 
one who lay a miserable and loathsome 
object at his gate, thankful to receive a 
small pittance of his abundance. Abra- 
ham refers to this in v. 25, and it is a 
feature of the parable, which should be 
pondered upon by those who are al- 
most disposed to impugn the justice of 
God in granting prosperity to the wicked 
in this life, while the righteous are so 
frequently afflicted and brought low. 
Compare Ps. 73. 

24. Father Abraham, &c. Two 
things are deducible from this verse, 
one is, that there will be a recognition 
in the other world of those known on 
earth, and the other is, that the rich 
man was a Jew. This latter fact is 
brought out still more clearly in v. 29, 
where the rich man's brethren are de- 
clared to be in the possession of the 
Old Testament Scriptures. Stier says 
that this rich man " furnished the one 
solitary scriptural example of the invo- 
cation of a saint, and that a very dis- 
couraging one." Have mercy on me. 



A. D. 33.] 



CHAPTER XVI. 



265 



25 But Abraham said, Son, 
" remember that thou in thy life- 
Have compassion on me. Take pity 
on me. Now the rich man becomes 
the beggar, and, strange to say, he 
asks a boon at the hands of the very 
mendicant who had lain at his gate. And 
send Lazarus. Why did the rich man 
request Lazarus to be sent on this mis- 
sion ? Some refer it to the pride of heart, 
which still looked upon him as one 
whose highest honor it should be to 
serve so distinguished a personage as 
himself. But long ere this he had been 
taught by his indescribable sufferings, 
that his earthly riches and distinctions 
availed him nothing in this world of 
torment, and the glory and high com- 
panionship of Lazarus with Abraham, 
showed him to be no longer the poor, 
miserable, outcast person he was while 
on earth. The rich man could labor 
Under no mistake or delusion of this 
sort. His petition is one of abject mis- 
ery, addressed to those whom he knew 
to be far his superiors. I must there- 
fore refer this to the fact that the rich 
man recognized Lazaru3 as one who 
lay at his gate, and supposed that the 
remembrance of this would induce him 
to more readily take upon himself this 
service, if not to be an intercessor for a 
still further mitigation of his torment. 
That he may dip, &c. The original is 
very emphatic and striking. Literally, 
that he may just dip (or tinge) the tip of 
his finger in water. The construction 
does not admit the idea of the finger 
being plunged into, but only moistened 
with the water. The rich man there- 
fore asks not the entire removal, but 
only the slightest alleviation of his in- 
tense suffering. He begs for a crumb 
only of that entire exemption of pain, 
which Lazarus enjoys, but presumes 
not to ask for the smallest share of his 
ineffable bliss, as he reclines at the ban- 
quet of the blessed. So Lazarus on 
earth did not aspire to any share of the 
rich viands and costly delicacies which 
formed the daily repast of Dives. 
He only implored the fragments of 
coarse food which might fall from the 
table, to prevent starvation. There is 
Vol. II.— 12 



time receivedsfc thy good things, 

o Job 21 : 13 ; eh. G : 24. 

great beauty and appropriateness in 
the correspondencies of the parts of 
this parable. The tip, i. e. the very 
extremity of the finger. Cool my 
tongue, &c. That these words denote a 
dreadful degree of suffering, there can 
be no question, but as to its precise 
nature revelation is here silent! Ex- 
positors and theologians have been di- 
vided as to whether this burning tor- 
ment is to be referred to the rich man 
subjectively or objectively; that is, 
whether the anguish was internal, re- 
sulting from the stings of conscience, 
the lashings of remorse, the memories 
of the guilty past ; or whether it "was 
produced, in whole or part, by some 
external form of suffering symbolized 
by the application and action of mate- 
rial fire. As to which is the true view, 
we must remain in the profoundest ig- 
norance on this side of the grave. It 
is well, however, to reject as far as 
possible all materialism in our concep- 
tions of this awful subject. Whatever 
views we take in regard to the element 
or nature of this suffering, all must ad- 
mit that it is terrible beyond any thing 
we can imagine, when denoted in such 
language as that before us. The mind 
shrinks back aghast from that unen- 
durable torment, which seeks, but seeks 
in vain, for so slight a mitigation, as 
that furnished by a moistened finger to 
a tongue, shrivelled and parched in a 
burning flame. 

25. The reply of Abraham is calm, 
dignified, and severe. He utters no re- 
proach to his unworthy descendant, but, 
on the other hand, manifests for him 
not the least sign of pity. He was ad- 
dressed by the rich man as father Abra- 
ham ; in reply he calls him son. But 
the next word he uttered must have 
sounded the knell of despair in the ear 
of the miserable suppliant, Besiember. 
This directs him at once to the past, 
and takes away all hope from the pres- 
ent. The anguish which will be fur- 
nished by the memory of former scenes, 
is vividly set forth in Brov. 5 : 12-14. 
There is perhaps no faculty, which will 



266 



LUKE. 



[A. D. 



and likewise Lazarus evil things : 
but now lie is comforted, and thou 
art tormented. 

26 And beside all this, .be- 
tween us and jou there is a great 
gulf fixed : so that they which 
would pass from hence to you 

be more conducive to suffering in the 
world of woe than that of memory. In 
thy lifetime, &c. These words of Abra- 
ham, as well as the glimpse of this man's 
previous history given us in the para- 
ble, show that he was mindful only of 
present enjoyment, and was regardless 
of the wants of his immortal soul. Of 
earthly goods he was in abundant pos- 
session. But when he bade those adieu, 
he had nothing left. Happiness forsook 
him for ever. Not so with Lazarus. 
On earth he was the poorest of the 
poor. He had nothing which he could 
call his own. But he had made wise 
provision for the future. He had laid 
up treasures in heaven. Now he had 
entered upon their possession. He was 
no longer Lazarus the poor, but Lazarus 
the rich, reclining at the banquet of 
bliss with Abraham himself, the father 
of the faithful and the friend of God 
(Isa. 41 : 8). His state was then one 
of fixed blessedness, while that of the 
rich man was its very opposite. This 
was not an arbitrary or chance arrange- 
ment. It resulted from the very nature 
of the habits, affections, and moral affin- 
ities which marked their earthly life. 
Stier well and strikingly remarks, " The 
pious Lazarus would have remained un- 
damned in patient endurance even in 
these torments ;■ but even at Abraham's 
table, the rich man would have been ill 
at ease, so that its provisions would 
only have added to his raging fire." 
Heceivedst ; literally, receivedst in full. 
He had exhausted his store of happi- 
ness, and there was nothing left him but 
suffering. Evil things. The pronoun 
his, answering to thy, in the preced- 
ing clause, is wanting. This is not with- 
out a meaning. The afflictions of Laz- 
arus were not his own, in the sense in 
which the good things of earth belonged 
to the rich man. He did not covet and 



cannot ; neither can they pass 
to us, that would come from 
thence. 

27 Then he said, I pray thee 
therefore, father, that thou 
wouldst send him to my father's 
house : 



seek for them, as did the rich man the 
good things which fell to his lot. They 
were afflictions sent upon him by his 
merciful Father, to fit him for the 
high station in the realms of the bless- 
ed, to which he was to be exalted. 
They were not therefore his evil things, 
as though they resulted from his own 
agency. It is hardly necessary to say, 
that by evil things, is here meant, the 
ills of poverty, disease, pain, which were 
the lot of Lazarus in this life. 

26. Besides all this ; literally, in ad- 
dition to all these things. A second 
reason is here given why the request 
of the rich man could not be granted. 
Not only was he now receiving the just 
award of his sensuality and irreligious 
life, but a great and impassable gulf lay 
between them, which forbade all inter- 
course between those who were on dif- 
ferent sides of it. Great gulf. A vast 
chasm. " A yawning, profound, bridge- 
less interval of separation." Stier. Is 
fixed, i. e. is set fast, made firm, which 
is the literal signification of the word. 
" Is fixed implies a reference to the 
fixed and unchangeable nature of this 
appointment." Olshausen. The lan- 
guage is borrowed from the objects of 
sense, but expresses, beyond a doubt, 
the great truth of the unalterable con- 
dition of those who enter upon the 
rewards and retributions of eternity. 
From hence to you from motives of 
compassion. That would come from 
thence in order to escape from torment. 

27. The rich man, perceiving his own 
case to be desperate, now turns his 
thoughts to the friends whom he had 
left on earth. Those who believe in 
repentance and salvation in the inter- 
mediate state, such as that upon which 
the rich man had now entered, find in 
his anxiety for the spiritual welfare of 



A. D. 33.] 



CHAPTER XVI. 



267 



28 For I have five brethren; 
that he may testify unto them, 



them, as well as faith in the compas- 
sionate love of God; both of which 
show that in his soul there still remained 
germs, which rendered him capable of 
entering into the kingdom of love." 
(Olshausen.) We will not here pause to 
controvert Olshausen's view of salva- 
tion in the intermediate state, if there 
be such a state, but we cannot believe, 
unless he had been warped from his 
usual good judgment by this favorite 
theory of his, that he would ever have 
seen in this request of the rich man, 
signs of his being "capable of entering 
into the kingdom of love." It seems to 
me to be placed beyond question, that 
this was a request of the same general 
tenor with the preceding one (v. 24), 
and that it was founded on a selfish 
desire that his brethren, who had prob- 
ably been countenanced, if not led on 
in wickedness, by his example, should 
not add to his misery, by coming to 
the place of torment. There can be no 
doubt that the presence in the world of 
woe of those who have been led astray 
by the corrupting influence of a wicked 
man, will add greatly to his suffering. 
Indeed we see in the mutual recrimina- 
tions of the vicious and abandoned 
here on earth — in those more sane mo- 
ments, when they realize the depths of 
degradation and sin into which they 
have fallen, and become avenging ac- 
cusers of one another as the authors 
and abettors of their ruin — what cannot 
but constitute a most bitter ingredient 
in the cup of woe, of which they must 
forever drink in the world of despair. 
The rich man then did not wish his 
brethren warned because the love of 
God was beginning to warm up in his 
bosom, nor from the instincts of nat- 
ural affection — for these are lost in the 
higher affinities for good or for evil, 
which bind the souls of men together 
in the future state — but from his selfish 
wish not to be tormented with their 
presence, with perhaps a covert com- 
plaint against the justice of God, in not 
giving him some special revelation of 
this place of torment. Wouldst send 



lest they also come into this place 
of torment. 

him. Lazarus is again the one whom 
he would wish to have act as a messen- 
ger in his behalf. Was there some- 
thing in the remembrance of his pa- 
tient and uncomplaining spirit under 
privation and disease, which was over- 
looked at the time, but which now 
pointed him out 'as a suitable person to 
convey this terrible warning to his im- 
penitent brethren? My father 's house. 
This does not imply that his father was 
still living, but denotes the paternal 
mansion or estate, on or in the vicinity 
of which his surviving brothei'S lived. 

28. For I have Jive brethren. As he 
makes no mention of his wife or chil- 
dren, the inference is drawn by some 
that he was unmarried, and that he 
died in early life, being prematurely 
broken down by debauchery. But if 
his wife was like the wife of Bunyan's 
Badman, there would be no necessity 
of warning her against the doom of the 
wicked. All such questions however 
are useless, as we know nothing of this 
rich man or his family connections, ex- 
cept as we learn it from the parable. 
Testify unto them of the fearful doom 
which awaits them, unless they repent. 
It is worthy of note, that our Lord un- 
veils the reality of the world of woe, 
and himself gives the very information 
which the rich man sought to have con- 
veyed to his surviving brothers. At 
the same time, as Alford remarks, this 
passage furnishes a weighty testimony 
from our Lord himself of the sufficiency 
of the Old Testament Scriptures for the 
salvation of the Jews, if they applied 
themselves to its study with a proper 
teachable spirit. The verb may testify, 
is very emphatic, its literal signification 
being, to give earnest and continued tes- 
timony. Lest they also come ; literally, 
that they may not come. A strong ar- 
gument may be adduced from this pas- 
sage, against the views of those who 
maintain that the demons of the New 
Testament were only the spirits of the 
wicked dead. If any one could have 
been pressed into the service of Satan, 
to afflict men after the manner of the 



268 



LUKE. 



[A. D. 33. 



29 Abraham saith unto him, 
T They have Moses and the proph- 
ets ; let them hear them. 

30 And he said, Nay, Father 
Abraham : but if one went unto 

p Is. 8 : 20 ; & 34 : 16; John 5 : 39, 45; Ac. 
15 : 21 ; & 17 : 11. q John 12 : 10, 11. 



New Testament demons, the antece- 
dents of the rich man were such, that 
we should have supposed that he would 
have been selected for this demoniacal 
service. But directly in face of such a 
supposition, he is represented as being 
filled, for some reason, with the great- 
est anxiety lest his brethren should 
come to a like state of suffering with 
himself, showing that he had not yet 
reached the malevolence of the demons 
brought to our notice in the New Tes- 
tament. 

29. Abraham now in reply shows him 
how unnecessary would be this mission 
of Lazarus to his brethren, inasmuch 
as they had in Moses and the prophets, 
a sufficient warning of the doom which 
awaits the transgressor of God's law. 
The expression Moses and the prophets, 
refers to the Old Testament Scriptures, 
Moses being put for the Pentateuch, 
and the prophets, for the remainder of 
the Old Testament, especially the pro- 
phetical and devotional portions. See 
N. on Matt. 5:18. Let them hear them, 
i. e. follow the directions there given to 
secure the favor of God. The verb 
hear, is often employed in the Scrip- 
tures in the sense of obey. It is worthy 
of notice, that while an impassable gulf 
separates the good and the bad in the 
future world, yet no such chasm is rep- 
resented, as interposed between the 
dead and those living upon the earth. 
Abraham does not object, as before, the 
utter impossibility of Lazarus' return to 
earth, as a reason why the request of 
the rich man cannot be granted, but 
simply the uselessness of his mission. 
There existed no such reason for an im- 
passable gulf between the dead and the 
living, as between the good and the 
wicked in the world of spirits. The in- 
evitable law of physical life and death 
would prevent the spirits of the dead 



them from the dead, they will re- 
pent. 

31 And he said unto him, If 
they hear not Moses and the 
prophets, q neither will they be 
persuaded, though one rose from 
the dead. 

from resuming their earthly condition. 
But a change from one condition to an- 
other beyond the grave might seem an 
easy affair. God has therefore sepa- 
rated the wicked from the good by a 
chasm, so wide and of such awful depth 
as to forbid its being crossed. 

30. Nay implies an ellipsis. Nay 
(they will not hear them) but if one, &c. 
Alford supplies the ellipsis somewhat 
differently. Nay (leave it not so, i. e. 
to such uncertainty) but if one went 
unto them from, the dead, it might be 
once and forever done. The rich man 
thought that there would be something 
so strange and awful in such a return 
from the spirit-world, that his brethren 
would surely listen to the message. 
But aside from the infallible certainty 
of inspired scripture truth, and the com- 
parative unreliableness of that commu- 
nicated by one even from the eternal 
world, the fact here declared by Abra- 
ham, was fully verified in the continued 
unbelief of the Jews, after the resurrec- 
tion of our Lord himself, who had given 
in this parable so plain and vivid a rep- 
resentation of the future condition of 
those who die in impenitence. 

31. If they hear not Moses, &c. If 
they did not yield to the overwhelming 
evidence which was furnished them on 
this point in the word of God which 
they possessed in the Scriptures of the 
Old Testament, they would not be per- 
suaded (i. e. would not believe the mes- 
sage) though one rose from the dead. 
This, as has before been hinted at, was 
fully corroborated by the continued un- 
belief of the Pharisees, after the resur- 
rection of our Lord from the dead. 
The very person who pronounced this 
awful parable was declared, on the most 
authentic evidence, to have risen from 
the grave; and yet, while this great fact 
of the gospel was fully proclaimed and 



A. D. 33.] 



CHAPTER XVII. 



269 



CHAPTER XYII. 

THEN said he unto the dis- 
ciples, a It is impossible but 
that offences will come : but woe 
unto him, through whom they 
come ! 

2 It were better for him that a 
millstone were hanged about his 
neck, and he cast into the sea, 

a Mat. IS : 6, 7 ; Ma. 9 : 42 ; 1 Co. 11 : 19. 

attested to by living eye-witnesses, the 
nation, as such, remained in unbelief 
both in the mission and doctrines of 
Jesus. This may be regarded as a fixed 
and universal truth the world over. If 
men reject the revelation of God made 
to them so clearly and explicitly in the 
Holy Scriptures, no vision from the 
realms of the dead, no strange appear- 
ance or supernatural disclosure would 
have the least power to remove the un- 
belief, which has so stoutly resisted the 
truth as contained in the word of God. 
The more palpable the vision to the 
.natural senses, and the more awful and 
terrific the disclosure, the less likely 
would it be to have a good result, since 
the mind would be so paralyzed with 
terror as to be incapable of forming 
any sober and well-founded plan of 
action, or exercising repentance for sin, 
and faith in Christ. Had we not the 
testimony of the parable to this great 
fact, we might therefore argue its real- 
ity from the very principles of our na- 
ture, which, if the truth of God is re- 
jected in one form clearly presented to 
the mind, makes it certain that no other 
mode of presentation would be any 
more effective. If the Bible fail to im- 
press the mind with the realities of 
eternity, no other revelation of truth 
could do this, even though it were 
sounded in the ear by the trump of an 
archangel. 

CHAPTER XYII. 

1-10. Jesus inculcates forbear- 
ance, faith, and humility. Perea. 
This discourse, which is closely con- 
nected with the preceding context, may 
have been occasioned by the abrupt 



than that he should offend one of 
these little ones. 

3 Take heed to yourselves : * If 
thy brother trespass against thee, 
c rebuke him; and if he repent, 
forgive him. 

4 And if he trespass against 
thee seven times in a day, and 

& Mat. IS : 15, 21. c Le. 19 : 17; Pr. 17 : 
10: Ja.5:19. 



and angry departure of the Pharisees, 
against whose pride and hypocrisy the 
preceding parables had been spoken, 
and who must have been greatly offend- 
ed, especially by the closing portion of 
the parable of the rich man and Laza- 
rus, which so severely rebuked their 
unbelief, while having in their posses- 
sion the Scriptures of the Old Testa- 
ment. Their busy and active hostility 
may have led them to influence others 
to forsake the company of Jesus, and 
to such they proved stumbling-blocks 
in the way of salvation. 

1,2. It is impossible, &c. The senti- 
ment is, that the wickedness of men is 
such, that it cannot well be otherwise 
than that offences (literally, stumbling- 
blocks) should come. The impossibility 
here spoken of is a moral one, that is, 
one which has its necessity in the per- 
verseness of the heart. But woe unto 
him, &c. Their frequent and inevita- 
ble occurrence, resulting as it does 
from a depraved heart, renders these 
offences more heinous and deserving of 
God's displeasure. See N. on Matt. 
18:7. It were better for him, &c. See 
N. on Matt. 18:6. One of these littk 
ones, i. e. those who are possessed of q 
childlike, humble spirit, such as he re* 
quired in his disciples. 

3, 4. These verses contain a general 
warning against giving or receiving 
offences. See Ns. on Matt. 18: 15, 21, 
22. The connection will readily ap. 
pear, when it is remembered, how such 
stumbling-blocks, as have been referred 
to in vs. 1, 2, would be likely to excite 
feelings of anger in those before whom 
they were placed. The word offence, 
from the special sense in which it was 



270 



LUKE. 



[A. D. 



seven times in a day turn again 
to thee, saying, I repent; thou 
shalt forgive him. 

5 And the apostles said unto 
the Lord, Increase our faith. 

used in v. 1, gradually assumes the 
more general sense of injury done to 
one's feelings. This is evident from v. 
4, where personal offences or aggriev- 
ances are the subject of the discourse. 
The words, take heed to yourselves, are 
referred by most expositors solely to 
the preceding verses, as a warning 
against giving offence, or proving a 
stumbling-block to any. But with 
equal pertinency, the warning may be 
directed against the unforgiving spirit 
which follows. 

5, 6. The apostles seem to have been 
aware of the difficulty of such a control 
of their temper, and the acquisition of 
such a spirit of forgiveness, as the one 
just inculcated, and hence utter a very 
appropriate petition for an inerease of 
faith. The connection betw r een an en- 
larged measure of faith and christian 
forgiveness, might not at first sight 
ueem very obvious. But the duty of 
forgiveness of repeated and aggravated 
injury, was one so difficult of perform- 
ance, that the apostles felt the need of 
a living, active, overcoming faith, in 
order that the heavenly might have 
such a predominance over the earthly, 
that these offences would appear of 
trivial aggravation, when viewed in re- 
lation to the great realities of eternity 
and the judgment to come. Faith be- 
gets love to God and our fellow-men, 
and love not only worketh no ill (Rom. 
13 : 10) to any one, but is not easily 
provoked (1 Cor. 13:5), and is ready 
to overlook and forgive all offences. 
It is worthy of note, that this is the 
only instance recorded in the gospels, 
where the apostles as such, are repre- 
sented as making any request of our 
Lord. In all other instances, the word 
disciples is employed. If ye had faith, 
&c. See Ns. on *Matt. 17 : 20 ; 21 : 22. 
As a grain of mustard-seed is an adagial 
expression, denoting the least particle. 
This sycamine tree. One was doubtless 



6 rf And the Lord said, If ye 
had faith as a grain of mustard 
seed, ye might say unto this syca- 
mine tree, Be thou plucked up by 

d Mat.l7:20; &21:21; Ma. 9:23; & 11:23. 



standing near, which furnished the illus- 
tration. How apt and impressive this 
was will be seen from the following ex- 
tract from Dr. Thomson's Land and 
Book, vol. i. p. 24. After stating that 
it is generally planted by the wayside, 
and in open spaces where several paths 
meet, and that it bears each year sev- 
eral crops of very insipid figs, which 
are eaten by the poorer classes, he re- 
marks : " Now look at this tree — its am- 
ple girth, its wide spread arms branch- 
ing off from the parent trunk only a 
few feet from the ground ; then exam- 
ine its enormous roots, as thick, as nu- 
merous, and as wide-spread into the 
deep soil below as the branches extend 
into the air above — the very best type 
of invincible steadfastness. What pow- 
er on earth can pluck up such a tree ? 
Heaven's thunder-bolt may strike it 
down, the wild tornado may tear it to 
fragments, but nothing short of mirac- 
ulous power can fairly pluck it up by 
the roots." Dr. Thomson maintains 
that this tree is identical with the syca- 
more-tree (Luke 19 : 4), and from so 
competent a judge, I should hardly feel 
inclined to differ. Some contend that 
this is the mulberry tree, but Dr. Thom- 
son says this tree is more easily plucked 
up by the roots than any other tree, of 
the same size, in the country, and it 
could hardly be supposed that our Lord 
would select this tree with its short, 
feeble roots, to illustrate the irresistible 
power of faith. 

7-10. That these verses are intimately 
connected with the preceding context, 
is evident from the word but, and 
equally true is it from the same con- 
nection, that our Lord means to cau- 
tion them against some wrong impres- 
sion, which they might receive from 
this power of faith to which he had 
just referred. Webster and Wilkinson 
find the connection to be this, " Even 
if you have this faith, you are not to 



A.. D. 33.] 



CHAPTER XVII. 



271 



the root, and be thou planted in 
the sea ; and it should obey you. 
7 But which of you, having a 
servant ploughing or feeding cat- 
tle, will say unto him by and by, 
when he is come from the field, 
Go and sit down to meat ? 



think that you have done a great thing ; 
or if you are enabled thereby to per- 
form miracles in my name, you must 
not suppose yourselves on that account 
entitled to a reward. Faith and its ef- 
fects are to be your required service. 
And who is there of you having," &c. 
Stier thinks that idea of the higher con- 
fidence in the humble power of love is 
the one designated : " Loving from 
the love of God is more than the lay- 
ing hold of His Almightyness ; it is 
faith which overcometh, but in the hu- 
mility of enduring love, not as an im- 
perative master, but as a ministering 
servant." Olshauscn finds the connec- 
tion in the mournful sense of the diffi- 
culty of the struggle which awaited 
them, indicated by their prayer for 
faith, and the longing after speedy rest 
and reward, which formed the prevail- 
ing sentiment in the minds of the apos- 
tles. These views do not differ mate- 
rially, and bring out the true connec- 
tion. But may we not give it clearer 
expression in some such train of thought 
as this ? ' You have prayed for an in- 
crease of faith. This is right, for its 
power, even in small possession, is irre- 
sistible. But you stand pre-eminently 
in need of the spirit of patient endur- 
ance. My service on earth requires 
labor, toil, and suffering. Before you, 
however, in the world to come, is rest 
and enjoyment. Remember therefore 
that as the servant cannot expect to 
sup before his lord, and by awaiting 
his proper time, does nothing beyond 
what might be expected from one in 
his station, so ye are not to regard as 
praiseworthy a patient continuance in 
well doing, but to feel when you have 
done all that you are unprofitable ser- 
vants.' This gives a plain, simple, con- 
nected train of thought, and does not 



8 And will not rather say unto 
him, Make ready wherewith I 
may sup, and gird thyself, "and 
serve me, till I have eaten and 
drunken; and afterward thou 
shalt eat and drink ? 

e Ch. 12:37. 



overlook the force of the but, with which 
these verses commence. 

7. Which of you. The words are 
addressed to the apostles as men gen- 
erally, not implying that they were 
personally in the condition here as- 
sumed. "Which of you men ? A ser- 
vant. The original word and the con- 
nection forbid this to be taken of a 
hired servant, but of one purchased or 
born to servitude, whose only remune- 
ration for labor consisted in his food 
and clothing. The words ploughing or 
feeding cattle, are generically express- 
ive of all kinds of labor, from that 
which is most severe, like the labors of 
the ploughman, to the more easy task 
of watching and feeding cattle. All 
are alike to do their lord's bidding, 
wait upon him until he is first served, 
and then at the proper time attend to 
their own wants. Those who have 
toiled hardest, and borne the heat of 
burden of the day, have no more claim 
to be exempted from a patient and 
ready obedience and service to the 
end, than those whose toils and labors 
have been comparatively light. This 
is a feature in the illustration which 
should not be overlooked. The words 
by and by should be rendered imme- 
diately, forthwith, and taken with the 
words go and sit down to meat, as the 
adverb plainly corresponds with after- 
ward in v. 8. Sit down ; literally, lie 
down, recline, according to the usual 
posture at the table in those times. 
The words to meat are implied, but not 
expressed in the original. 

8. And will not rather, ^n the orig- 
inal: but will not; by the force of the 
interrogative, which implies an affirma- 
tive answer, indeed will he not rather, 
&c. The additional service to the la- 
bors of the field, contained in the com- 



272 



LUKE. 



[A. D. 33. 



9 Doth lie thank that servant 
because he did the things that 
were commanded him ? I trow 
not. 

10 So likewise ye, when ye 

mand, make ready, &c, is what illustrates 
the patient, untiring obedience to end 
of life, which we owe to God. The 
field labor was ordinary service. The 
preparation for the evening feast de- 
manded of them, when they returned 
weary with toil, tested the principles of 
their zeal and fidelity to their master. 
" When the day's work is done, rest 
does not immediately follow, but there 
is a new girding and serving unto the 
end." — Stier. Make ready, refers to the 
general preparation for the evening's 
repast, and gird thyself, to the particu- 
lar service of waiting upon his master 
at the table.— See John 13 : 4. The 
long and flowing robes of the Orientals 
were gathered up and confined to the 
girdle, when they were engaged in bus- 
iness which required the unimpeded 
and active use of their limbs. Till I 
have eaten and drunken. Compare this 
with 12 : 37, where the gracious conde- 
scension of the master is the theme of 
the discourse, but here the duty which 
his servants owe to him. Afterwards, 
&c. The s servant shall not fail in the 
full supply of his necessary wants. The 
implication is that he shall eat his fill 
from the same food of which his master 
partook. We are to take this parable 
or illustration in the sense which lies 
on its face, of the obligations strictly 
implied in the relation of a servant to 
a master. These obligations of servi- 
tude are infinitely enhanced, when we 
refer them to our relation to God, whose 
we are, and " in whom we live and move 
and have our being." But it is an un- 
warrantable inference from the illustra- 
tion, that our Lord sanctions the over- 
working of those in our employment, 
or a disregard for their comfort in the 
rigid exactions from them at all times, 
of the full toll of service which we can 
lawfully require. A kind considerate 
reference to the welfare and happiness 
of those who are engaged in our ser- 



shall have done all those things 
which are commanded you, say, 
We are f unprofitable servants: 

/Job 22:3; &35:7; Ps.l6:2; Mat. 25: 
30; Eo. 3 : 12; & 11 : 35; 1 Co. 9 : 16, IT; 
Phileui. 11. 

vice, is enjoined upon us, not only by 
the dictates and laws of common hu- 
manity, but by the spirit and letter of 
God's word. 

9. Doth he thank that servant, as 
though he had done him some extraor- 
dinary favor, not required by the terma 
of his service? i" trow not. Obsolete 
English for i" think not, which is in the 
original a very strong negative, by no 
means, not at all. 

10. Unprofitable in the sense of hav- 
ing done any thing beyond the require- 
ment of duty, as appears from the next 
clause, in which the sentiment is ex- 
panded and explained. We have done 
that (and no more) which was our duty 
(literally, which we owed or was under ob- 
ligation) to do. The language is bor- 
rowed from that employed in the pay- 
ment of a debt, without any profit to 
the lender or the creditor. This throws 
light upon the preceding word unprofit- 
able, which literally signifies, without 
use, useless. As the loan of money 
without interest, is a useless transaction 
to the lender, even though it be prompt- 
ly returned by the borrower, so our 
whole service is due to God, and in ref- 
erence to any thing over and above, 
even when we have done all, we are 
useless and unprofitable. We have given 
to God only that which is his own, and 
no works of supererogation can be per- 
formed, which will entitle us to the 
credit of having done more than the 
strict claims of duty. Cf. Job 22 : 2, 
3; Horn. 11:35; 1 Cor. 4:7 

11-19. The Cleansing of the Ten 
Lepers. Samaria. There can hardly 
exist a doubt, that Luke has narrated 
this incident out of its proper position, 
as it seems to have taken place on our 
Lord's journey to Jerusalem, to attend 
the feast of tabernacles (see John 7 : 1, 
10, compared with Luke 9 : 51-56). 
Stier thinks, however, that it occurred 
during his last journey to Jerusalem, 



A. D. 33.] 



CHAPTER XYII. 



273 



we have done that which was our 
duty to do. 

11 T And it came to pass, s as 
he went to Jerusalem, that he 
passed through the midst of Sa- 
maria and Galilee. . 

12 And as he entered into a 

but confesses his inability to solve the 
chronological difficulties which invest 
it. Olshausen and Alford refer it to 
his journey to the feast of tabernacles. 
But then a question arises by what law 
of association, if that of time is to be re- 
jected, Luke weaves into this closely 
connected narrative, an incident which 
happened at another and subsequent 
journey. It cannot be attributed to 
inadvertence, or a careless arrangement 
of facts and events. Aside from the 
divine inspiration under which he com- 
posed his gospel, he was too accurate a 
writer to throw together in careless 
arrangement the materials of his gospel. 
There must be some bond of connec- 
tion, which attaches this incident to the 
narration here carried forward. That 
connection I conceive to be this. Our 
Lord had just been conversing about 
our being under obligation of service 
to God, but having no claim of service 
upon Him. We are so unprofitable, 
that we can demand nothing whatever 
on the ground of merit. For every 
blessing therefore which we thus gratu- 
itously receive at his hand, we owe him 
the expression of the deepest gratitude 
and love. This general thought brought 
to Luke's mind a signal instance of in- 
gratitude which occurred in a previous 
journey to Jerusalem, in the case of a 
company of lepers whom our Lord had 
cleansed. Out of ten who were cured 
of this dreadful, loathsome disease, only 
one returned to thank Jesus, and he 
was a Samaritan from whom it would 
have been least expected. This makes 
the connection simple and obvious, and 
relieves us from the necessity of adopt- 
ing the almost incredible view, that our 
Lord on this last journey from Perea 
to Jerusalem, passed through the coun- 
tries here mentioned. We have seen 
in a number of instances, that Luke de- 
Vol. II.— 12* 



certain village, there met him 
ten men that were lepers, h which 
stood afar off: 

13 And they lifted up their 
voices, and said, Jesus, Master, 
have mercy on us. 

g Lu. 9 : 51, 52 ; John 4:4. h Le. 13 : 46- 



parts from a chronological order of nar- 
ration, and this is most unquestionably 
an instance of such a departure. 

11. It came to pass, i.e. it so hap- 
pened. These words refer to his pass- 
age through the countries here spoken 
of. He passed through, i. e. between the 
confines or borders of these countries. 
The pronoun in the original is emphatic, 
and implies that while his brethren (see 
John 7 : 2-10) went up to Jerusalem 
openly and by the usual road, he took 
a more unfrequented route, which led 
along the confines of Samaria and Gali- 
lee. Alford remarks that the journey, 
as mentioned by Matthew (19 : 1), would 
lead him by this route. 

12. As he entered into a certain vil- 
lage. A better and more literal trans- 
lation would be : as he was drawing near 
to a certain village. Lepers were not 
permitted to approach near the gates, 
and hence this occurrence must have 
taken place while he was yet some dis- 
tance from the village. Ten men that 
were lepers. Their exclusion from so- 
ciety would naturally draw them to- 
gether, and to such a degree did their 
common misery and loneliness break 
down all distinctions, that a Samaritan 
even was admitted to their company. 
Which stood afar off from the highway, 

in order not to pollute any one by con- 
tact with him. The law for this sepa- 
ration is found in Lev. 13 : 45, 46 ; 
Numb. 5 : 2, and an illustration of it in 
2 Kings 15 : 5. 

13. They lifted up their voices, so that 
Jesus might hear their cry for help, 
since their disease forbid their near ap- 
proach to him. They had doubtless 
heard of his wondrous power and com- 
passion, and now with earnest cries 
they implore his interposition in their 
behalf. Master. By the use of this 
word they intimate their readiness to 



274 



LUKE. 



[A. D. 33. 



14 And when lie saw them, lie 
said unto them, * GrO shew your- 
selves unto the priests. And it 
came to pass, that, as they went, 
they were cleansed. 

15 And one of them, when he 
saw that he was healed, turned 



* Le. 13 : 2 : & 14 



Mat. 



4; ch. 5:14. 



acknowledge him as their teacher, and 
virtually profess themselves already his 
disciples. Have mercy. In this gen- 
eral appeal to his sympathy, is of course 
embraced the request to be cured of 
their dreadful malady. 

14. When he saw, &c. The sight of 
these wretched men aroused his com- 
passion, and he immediately addressed 
them in terms of encouragement. The 
act of healing however was not wrought 
upon them, until they had turned to go 
away at the command of Jesus. There 
was no touching them, with the words, 
"I will, be thou clean," as in Matt. 8 : 
3. It was simply, Go show yourselves 
to the priest, and their ready obedience 
to this command, even before the heal- 
ing virtue of Jesus had been experi- 
enced by them, as well as their previ- 
ous application for relief, showed that 
they all had faith, although not accom- 
panied with the full measure of love 
and gratitude, which was manifested by 
the Samaritan, after he had been healed. 
The priests. The plural is appropri- 
ately used, there being ten who were 
to present themselves for priestly in- 
spection. But to what priest was the 
Samaritan directed ? The Jewish priests 
would not have admitted him into their 
presence, or even have held conversa- 
tion with him. Was he then directed 
to repair to his own Samaritan priest ? 
This would have been a recognition, on 
the part of Jesus, of the validity of that 
priesthood. Stier finds himself unable to 
decide between these two views. But 
may we not avoid this dilemma, by re- 
ferring it to the Jewish priesthood, and 
supposing the direction, so repugnant 
to the views and feelings of a Samari- 
tan, to have been given him rather as a 
test of his obedience, than as a duty 



back, and with a loud voice glori- 
fied God, 

16 And fell down on his face 
at his feet, giving him thanks: 
and he was a Samaritan. 

17 And Jesus answering said, 
Were there not ten cleansed? 
but where are the nine ? 



which in the issue would be required 
of him to discharge. His overflowing 
love brought him back to the feet of 
Jesus; and He who was the reality and 
embodiment of the priestly office of the 
old dispensation, absolved him from the 
presentation of himself to the Jewish 
priests, and bid him go his way in 
peace and religious freedom. As they 
went, &c. We are not told how far 
they had proceeded on their way, be- 
fore they were cleansed. It was doubt- 
less a sufficient distance to test the 
power and endurance of their faith, and 
yet not so far, as to preclude the return 
of this man to Jesus. Turned back. The 
original tense denotes prompt and de- 
cided action. With a loudvoice. He had 
raised his voice for help, and now he is 
not ashamed or backward in shouting 
aloud his praises to God for the great 
mercy he had experienced. If the reader 
will recur to the Note on 4 : 27, he will 
see what occasion this man had for his 
overflowing joy. But he not only gave 
open and loud expression of his praises 
to God, he fell down on his face at Je- 
sus? feet, and testified his gratitude and 
love by thanking him for his great 
mercy. The words and he was a Sa- 
maritan, are as though it had been 
said, 'and this was the more strange, 
for he was a Samaritan, and might not 
be expected to have evinced such grat- 
itude to a Jew.' There is therefore in 
this clause an implied allusion to the 
hatred and non-intercourse between 
the Jews and Samaritans. See N. on 
John 4 : 9. 

17. Ansivering to this manifestation 
of love and thankfulness, on the part of 
the Samaritan. This form of expres- 
sion is employed, even when no ques- 
tion has been asked, to show that the 



A. D. 33.] 



CHAPTER XYIL 



275 



18 There are not found that 
returned to give glory to God, 
save this stranger. 

19 *And he said unto him, 

I Mat. 9 : 22 ; Ma. 5 : 34 ; & 10 : 52 ; ch. 7 : 

50; &S:4S; & 13 : 42. 

words spoken have a close relation to 
some act or event, Avhich has just been 
related. Were there not ten cleansed? 
His love and solicitude went forth to 
the nine, who rejoicing in their cure 
were now on their way to the priests, 
thinking probably more of the blessing 
of sound health, than of their great De- 
liverer. But he did not forget them, 
and there is hardly to be found a more 
tender and even plaintive inquiry than 
the one here made, Where arc the nine ? 
18,19. There are not found, kc. The 
Syriac version has it : Were none found 
to return and give glory except this 
stranger? The expression, to give glory 
to God, indicates also the thanks to 
Jesus rendered by the Samaritan. 
Stranger ; literally, alien, one of a dif- 
ferent stock. Arise. He still lay pros- 
trate at Jesus' feet. Thy faith hath 
made thee whole. This refers to the high- 
er blessing of moral purification from 
sin, and acceptance with God. There 
are some expositors, however, who re- 
fer this to the promise of a confirmed 
cure, and suppose that the nine, who 
did not return to acknowledge their 
obligations to Jesus, were smitten anew 
with the disease. But there is no 
ground for such an inference. The 
narrative does not imply the entire ab- 
sence of love and gratitude on the part 
of the nine, but only its existence in a 
far less degree than in the Samaritan. 
That there must have been no small de- 
gree of faith in them, appears evident 
from the ready obedience with which 
they turned and went away from Jesus 
at his direction, even while the loath- 
some disease was yet fully upon them, 
and no external sign or word had indi- 
cated his intention of removing it. If 
any one will reflect upon this, he will 
see how great and operative must have 
been their faith in leaving the presence 
of Jesus before they were healed, and 



Arise, go thy way : thy faith hath 
made thee whole. 

20 1" And when he was de- 
manded of the Pharisees, when 
the kingdom of God should come, 
he answered them and said, The 

no one should therefore interpret too 
unfavorably their comparative want of 
love and gratitude, in holding on their 
way to the priests, instead of returning 
to Jesus. It may be that they prom- 
ised themselves an immediate return to 
him, after they had been pronounced 
clean by the priests ; or that they re- 
garded his command (v. 14), as one to 
be scrupulously obeyed in order to the 
validity of their cure. Whatever was 
the reason, while we would not pre- 
sume to charge them with entire ab- 
sence of love, after so extraordinary an 
exhibition of faith, yet that they were 
culpably remiss in its proper expres- 
sion, even if it had not been wholly dis- 
placed for the time being by their joy 
at their personal recovery, is evident 
from that touching inquiry, hut where 
are the nine ? I cannot but think, 
.therefore, that the words, thy faith hath 
made thee ichole, are to be referred to 
salvation from sin, that moral leprosy, 
which cleaves to all who are not 
cleansed in the blood of Christ. 

20-3*7. The prophetic annunciation 
of Christ's coming. Perea. The thread 
of discourse is here resumed from v. 10, 
although some expositors make the vil- 
lage, which he was about to enter 
(v. 12), the place where this question 
was put by the Pharisees. As it re- 
gards the inquiry, we must not consid- 
er it sincere, but ironical, insulting, and 
ensnaring. ' When is this kingdom of 
which you speak so frequently, and 
represent yourself as the founder, to 
come ? When shall we see its begin- 
ning ? We are tired with waiting for 
its approach. Tell us plainly when it is 
to be set up. Let there be no subter- 
fuge or evasion.' Such is the purport 
of this inquiry, apparently so ingenuous 
and honest, but in reality so taunting 
and insulting. But the question waa 
one of such importance, that overlook- 



276 



LUKE. 



[A. D. 33. 



kingdom of God cometh not with 
observation : 

21 l Neither shall they say, Lo 
here ! or, lo there ! for, behold, 



i V. 23. 



ing the motives that prompted it, and 
the abrupt and offensive terms in which 
it was made, Jesus replied to it in 
words of great dignity and profound 
signification. In order to understand 
fully this reply, we must bear in mind 
that the Pharisees regarded the bene- 
fits of the Messiah's kingdom as exclu- 
sively theirs. Hence they manifested 
no solicitude, as to their worthiness to 
be partakers of its blessings, but were 
anxious only for its approach, and cu- 
rious to know the time of its establish- 
ment. Our Lord, by divesting the Mes- 
sianic kingdom of all external pomp 
and heraldry of approach, corrects 
their erroneous views, and teaches them 
that it was a spiritual kingdom, having 
its seat in the hearts of all who are its 
true subjects and entitled to its bless- 
ings. Cometh not with observation, i. e. 
so that its approach will be cognizable 
to the external senses. There will be 
no great sign from heaven (see lS T s. on 
11:16; Matt. 12 : 38 ; 16:1), no polit- 
ical excitement among the nations, no 
triumphal march of conquering armies, 
no pomp and display whatever, in short, 
no external manifestation, which the 
most careful and observant eye can dis- 
cern as a proof of its advent and exist- 
ence. Its approach is to be marked by 
other signs, but yet not less sure and 
determinate. 

21. Shall they (i. e. men) say in re- 
gard to its coming and development. 
The pronoun they, refers to those who 
by their spiritual discernment are cog- 
nizant of the internal approach and 
presence of this kingdom. Such per- 
sons will not be trumpeting forth the 
event with a lo here ! or lo there ! (see 
N. on Matt. 24 : 23,) for it will be inter- 
nal, spiritual, and not at all discernible 
by the external senses. This clause is 
negative, in regard to its connection 
with what precedes, but is in reality a 
positive assertion that the event is seen 



TO the kingdom of God is within 
you. 

22 And he said unto the disci- 
ples, n The days will come, when 

mEo.l4:17. n See Mat. 9 : 15 ; John 17: 12. 

and determined. For behold, &c. This 
is the reason why there will be no ex- 
ternal signs of its approach, and no ru- 
mors and reports of its establishment in 
this or that place. The kingdom of God 
is within you. As this was addressed 
to the Pharisees, in whose hearts this 
spiritual kingdom had no abiding place, 
I prefer with Alforrl to adopt this as* 
the sense, the kingdom of God is (al- 
ready) among you. It has come upon 
you silent and unobserved. While you 
were looking on earth and in the heav- 
ens for signs of its approach, it came, 
and thousands are already rejoicing in 
its blessings. Stier has some admirable 
remarks upon this verse. After elo- 
quently describing the gradual unfold- 
ing of this kingdom, from its first reve- 
lation in the babe of Bethlehem to 'the 
time of Christ's coming in all the glory 
of God and his holy angels, he con- 
cludes, " the kingdom of God, we say 
it once more, for now there is need, 
can absolutely not be any constitution 
or organization of external continuance, 
in the fashion of earthly kingdoms and 
states ; it cannot be any ecclesiastical 
state, or state-church, or Christian em- 
pire — generally speaking it can be no 
church as such, although all these in 
their shifting forms may serve as in- 
struments and materials for its consum- 
mation." 

22. The question of the Pharisees was 
captious and ensnaring. Jesus there- 
fore replied to it in the briefest manner, 
although in terms of calm dignity and 
conscious knowledge of that of which 
he spake. He now turns to his disci- 
ples, and in language intentionally ob- 
scure, declares that he would soon be 
taken from their sight, and they would 
then long, but in vain, for one of the 
days of his earthly presence. The fun- 
damental idea is that the Pharisees, as 
their question evinced, did not acknowl- 
edge the claims of Jesus to the Mes- 



A. D. 33.] 



CHAPTER XVII. 



277 



ye shall desire to see one of the 
days of the Son of man, and ye 
shall not see it. 

23 ° And they shall say to you, 
Sec here ; or, see there : go not 
after them, nor follow them. 

24 p For as the lightning, that 

o Mat. 24 : 23 ; Ma. 13 : 21 ; ch. 21 : 8. 
p Mat. 24 : 27. 

sbhship. But yet despite their unbe- 
lief and rejection of his claims, he was 
this promised Personage, and the king- 
dom of God was therefore already among 
them. His thoughts naturally ran for- 
ward from this declaration of his per- 
sonal advent as Messiah, to his removal 
from the earth ; and turning to his dis- 
ciples, he intimated this fact, by stating 
the effect which it would produce upon 
them, in the days of their bereavement 
of his earthly presence. These words 
therefore, had no direct application to 
the Pharisees, as Stier seems to think, 
although addressed to the disciples in 
their hearing. Days of the Son of man, 
i. e. days of his life-time on earth. 
There is here an implied argument a 
fortiori (see N. on Matt. 5 : 15). If the 
disciples in times of discouragement and 
despondency should wish again the 
earthly presence of their Lord, how 
much more would this be true of the 
Pharisees and unbelieving Jews in the 
days of their dreadful calamities, when 
they shall discern and acknowledge too 
late the character and claims of Him 
whom they rejected. Ye shall not see 
it, i. e. the Son of man will return no 
more upon earth, as in the days of his 
humiliation. When he leaves it, at the 
close of his earthly mission, it is his 
final departure, until at the last day 
when he shall be " revealed from heav- 
en with his mighty angels in flaming 
fire, taking vengeance on them that 
know not God." See Acts 3 : 21 ; 
2 Thess. 1 : 7-10. 

23. Our Lord goes on to state that 
after his departure from earth, there 
would arise many false Christs, whom 
his disciples would be urged to recog- 
nize and follow. But he strictly en- 



lighteneth out of the one part 
under heaven, shineth unto the 
other part under heaven ; so shall 
also the Son of man be in his 
day. 

25 ? But first must he suffer 
many things, and be rejected of 
this generation. 

q Ma. 8 : 31 ; & 9 : 31 ; & 10 : 33 ; ch. 9 : 22. 

joins upon them to pay no attention 
to these false claims, nor endeavor to 
satisfy their longing desire for the per- 
sonal presence of the Messiah by giving 
heed to those miserable pretenders, who 
would throng the land, as the time of 
the righteous retribution of the nation 
drew near. See N. on Matt. 24 : 26, 27, 
for the verbal explanation of this and 
the following verse. The expression 
go not after them, is in the original go 
not away from the work or task, which 
I have commissioned you to perform. 
The next verb nor follow, designates 
the going after those false Christs. The 
former looks to the greatness of the 
work in which they are engaged, and 
which admits of no interruption ; the 
latter, to the worthless pretensions of 
those whom they are urged to follow. 
Those who are disposed in our time to 
leave the plain teaching of the word of 
God, and follow in the wake of religious 
impostors and enthusiasts, would do 
well to reflect on this passage, and re- 
turn to the ancient land-marks which 
they have forsaken. For as the light- 
ning, &c. There can be no danger of 
mistaking the approach and presence 
of the true Messiah. His earthly pres- 
ence in the days of his humiliation was 
as clear and manifest, as the lightning 
which flashes over and illuminates the 
whole heavens. The same would be 
true also of his manifestation to take 
vengeance on the Jewish nation, and 
his final approach at the last judgment. 
See Matt. 24 : 30, 31 ; 25 : 31. _ His 
presence would always manifest itself 
beyond the possibility of doubt. 

25. Thecoming and presence of Christ, 
referred to in v. 24, will not be without 
. its precursors and manifest signs. The 



278 



LUKE. 



[A. D. 33. 



26 r And as it was in the days 
of Noah, so shall it be also in the 
days of the Son of man. 

27 They did eat, they drank, 
they married wives, they were 
given in marriage, until the day 
that Noah entered into the ark, 
and the flood came, and destroyed 
them all. 

28 a Likewise also as it was in 
the days of Lot; they did eat, 

r Ge. 7 ; Mat. 24 : 3T. s Ge. 19. 



discourse now assumes a distinct refer- 
ence to a future coming of Jesus after his 
departure from earth. As a preliminary 
to this, the Son of man was to suffer 
many things, and be rejected of that 
generation. But the following context 
fastens the crime of his rejection, by 
implication, upon the whole world. 
The coming of our Lord was also to be 
preceded by a state of carnal ease and 
security, like that which went before 
the destruction of the old world by the 
deluge, and Sodom and Gomorrah, by 
fire from heaven. But first ?nust he 
suffer. The reference is here to the 
moral necessity arising from the work 
of human redemption which our Lord 
had- taken upon himself, and which re- 
quired that he should suffer and die for 
the sins of the world. This, however, 
diminishes not in the least the guilt of 
those who crucified him, but gives it 
the more awful prominence. See 22 : 
22 ; Acts 2 : 23. 

26, 2*7. See Ns. on Matt. 24 : 37-39. 
What in Luke is the days of the Son of 
man, is in Matthew, the coming of the 
Son of man. The universality of the 
flood is asserted in both passages, and 
furnishes valuable collateral evidence 
of the totality of that catastrophe, as 
recorded in Genesis. 

28. The illustration from the carnal 
ease- and security of the Sodomites, is 
of the same general tenor with that of 
the preceding reference to the guilty 
inhabitants of the old world. This il- 
lustration is wanting in Matthew. The 
union of the Sodomites with the wicked 
antediluvians, in illustration of the di- 



they drank, they bought, they 
sold, they planted, they builded ; 

29 But ' the same day that Lot 
went out of Sodom it rained fire 
and brimstone from heaven, and 
destroyed them all. 

30 Even thus shall it be in the 
day when the Son of man v is re- 
vealed. 

31 In that day, he x which shall 



t Ge. 19 : 16, 24. 

x Mat. 24 : 17 : 



u 2 Th. 1 : 7. 
Ma. 13 : 15. 



vine vengeance against bold and open 
transgression, is also found in 2 Peter, 
2 : 5, 6. See also Jude, v. 1, compared 
with vs. 14, 15, where is undoubted 
reference to the execution of God's 
judgment upon the old world. They 
eat, they drank, denotes their ease and 
security; they bought, they sold, they 
planted, they builded shows that they 
were an active and enterprising, as 
well as sensual and corrupt community. 
This renders the illustration more suited 
to the times here referred to. There 
was an unwonted degree of active en- 
terpi-ise throughout the whole Koman 
Empire in the time of Christ's appear- 
ance on earth, and especially in the 
reign of Vespasian and Titus, by whom 
Jerusalem was destroyed. The increase 
of luxury and sensuality in the same 
period, is too well authenticated a fact 
to be disputed. What was true of the 
times of this subordinate appearance 
of our Lord to destroy Jerusalem, will 
no doubt be far more striking, when the 
teeming population of earth shall be 
arrested in their worldliness and sensu- 
ality by the trump of the archangel 
summoning them to judgment. The 
suddenness of the doom of Sodom is 
seen from the narrative in Gen. 19: 1— 
29. Fire and brimstone, i. e. sulphur- 
ous flames. 

30. Even thus sudden and unex- 
pected. Is revealed, i. e. makes his ap- 
pearance. This same verb is used of 
the revelation or appearance of Anti- 
christ, 2 Thess. 2 : 3, 6, 8. 

31. See N. on Matt. 24: 17, 18. His 
stuff. Not simply his household goods, 



A. D. 33.] 



CHAPTER XVII. 



279 



be upon the housetop, and his 
stuff in the house, let him not 
come down to take it away : and 
he that is in the field, let him 
likewise not return back. 

32 y Remember Lot's wife. 

33 "Whosoever shall seek to 
save his life shall lose it ; and 
whosoever shall lose his life shall 
preserve it. 

y Ge. 19 : 26. e Mat. 10 : 39; & 10 : 25; 
Ma. S : 35 ; cli. 9 : 24; Jo. 12 : 25. 



but his valuables, which could easily be 
removed, and which he would therefore 
feel greatly disinclined to leave behind 
in his flight. Dr. Thomson, in refer- 
ence to this external stairway, says 
that it leads down outside of the house, 
but within the exterior court. " It en- 
hances therefore the urgency of the 
flight recommended by our Lord, that 
he in effect says, though you must pass 
by the very door of your room, do not 
enter ; escape for your life, without a 
moment's delay." Return back to re- 
move any of his effects, or save any ar- 
ticle however valuable. Matthew is 
here more specific, return back to take 
his clothes. This is implied in Luke. 
These directions are not exactly synony- 
mous, although having the same gen- 
eral purport. The former refers to im- 
mediate flight from the city without 
suffering any thing to retard the act ; 
the latter, to the danger of returning 
to the city, the scene of such danger 
and peril. 

32. The example here cited as a 
warning against vacillation of purpose, 
indicated by the close of v. 31, is ap- 
propriately drawn from the family of 
Lot, who were fleeing from Sodom. 
The inhabitants of this city were ad- 
duced, as an example of the swift de- 
struction which would come upon the 
Jews, when the Son of man should 
come to take vengeance upon his ene- 
mies. Lot's wife is also pointed out, as 
a warning against looking back with 
longing desire to return to a city 
doomed of God to be overthrown for 
its sins, which surpassed even those of 



34 a I tell you, in that night 
there shall be two men in one 
bed; the one shall be taken, and 
the other shall be left. 

35 Two women shall be grind- 
ing together; the one shall be 
taken, and the other left. 

36 Two men shall be in the 
field ; the one shall be taken, and 
the other left 

a Mat. 24 : 40, 41 ; 1 Th. 4 : 17. 



15; 



Sodom. See 10: 12; Matt. 10 
11: 24; Mark 6:11. 

33. See N. on Matt. 10: 39. See also 
9 : 24. Whosoever shall seek to save his 
life. In Matthew,- he that findeth. The 
general sentiment is the same, the ex- 
pression taking its form in Luke from 
the context, which has reference to 
flight from impending danger. Who- 
soever shall- lose (not seek to lose, for 
that is not required in the gospel) Ms 
life (for my sake, 9: 24) shall preserve 
it. This shows that the seeking to save 
life, in the former clause, is the de- 
nial of Christ. There is no doubt that 
this saying, in a lower and subordinate 
sense, was illustrated on the one hand, 
in many a hair-breadth escape, and on 
the other, in many an unexpected and 
sudden death, where the chances com- 
bined with wise and vigorous action 
seemed to promise certain safety. But 
this is not the main idea of the passage. 
It looks to the recantation and denial 
of Christ in face of imminent danger, 
by which the natural life is preserved 
at the loss of the soul, the higher life 
within ; and on the other hand, to that 
courage and devotion which meets 
death, when incurred for the testimony 
of . Jesus, with unflinching firmness, 
looking to the recompenses of reward, 
the higher life beyond the grave. 

34-36. See Ns. on Matt. 24 : 40, 41. 
The close and intimate fellowship de- 
noted by two occupying the same bed, 
(or as some interpret it, dining couch), 
is a circumstance peculiar to Luke, and 
on account of its indication of a com- 
panionship of life or intimate friend- 



280 



LUKE. 



[A. D. 33. 



37 And they 
said unto him, 

Z> Job Si 



answered and 
Where, Lord? 



Mat. 24 : 28. 



ship, rather than companionship in 
labor, is placed first of the three mem- 
bers. All refer to the wondrous provi- 
dence of God, by which some would be 
rescued from the very jaws of death. 
This has primary reference to the gen- 
eral protection of God in times of peril 
arid persecution, but like v. 33, from 
the connection may have a secondary 
allusion to the strange escapes and de- 
liverances, which marked the history of 
the siege and capture of Jerusalem. 

34. Where, Lord? i. e. where shall this 
separation for life and death take place ? 
The apprehensions of the disciples were 
excited, and their alarm finds expres- 
sion in the question here proposed. 
They had as yet received no intimation 
that Jerusalem was to be destroyed. 
This was first made known to them at 
his final departure from the temple, and 
subsequently when he sat upon the 
Mount of Olives, in full view of the 
city, was expanded, so as to include the 
minutest particulars in regard to its 
siege and the terrible calamity which 
attended it. Then the question was, 
when shall these things be ? But now 
in their profound ignorance of every 
thing pertaining to these impending 
judgments, their first and most natural 
inquiry is where, Lord? They perhaps 
had some shadowy apprehension of im- 
pending danger to their country and 
chief city, but nothing definite had yet 
been communicated to them as to the 
scene and theatre of these dreadful 
manifestations. Wheresoever the body 
is, &c. The reply of our Lord was 
somewhat enigmatical. The general 
truth however was plain and easy of 
comprehension, that wherever God's 
enemies were, there would be found 
the instruments of his wrath. The ref- 
erence to the eagles, would naturally 
suggest to the mind of the disciples, the 
standard of the Roman armies, and 
thus give a clue to the interpretation of 
the prophesy. But it is quite doubtful 
whether at this time, they had any clear 



And he said unto them, Whereso- 
ever the body is, thither will the 
eagles be gathered together. 



or definite notions of what he said. 
The prediction was but the foreshad- 
owing of that great prophecy uttered 
afterwards upon the Mount of Olives, 
and was so general, that it conveyed 
little else to the minds of the disciples 
than an undefined sense of great and 
impending calamities. But when the 
light was reflected upon it from the 
awful prediction of the doom of Jeru- 
salem made on Olivet, they could not 
but refer this to the same events there 
predicted. Roos says that in the term 
body (i. e. dead carcass), the apostles 
could discern how the Jewish people 
appeared in the sight of God. 

CHAPTER XVIII. 
1-14. The Parables of the Impor- 
tunate Widow, and the Pharisee and 
Publican. Perea. That these par- 
ables, especially the first, grew out of 
the preceding conversation, is evident 
from v. V, where reference is evidently 
had to the troubles and persecutions, 
which should precede the coming of the 
Son of man, in the promise that a just 
and holy God would avenge his elect, al- 
though deliverance might be long de- 
ferred. In one particular this parable 
bears a close resemblance to that of 
the unjust steward. In that parable an 
illustration of the wisdom, energy, and 
forethought, with which men should ful- 
fil the duties of their stewardship to 
God, is drawn from the example of an 
unjust, but shrewd, active, and energetic 
steward. In this parable the power of 
importunate prayer is illustrated by the 
effect, which the importunity of a widow 
had upon an unjust judge. In neither 
parable is any license or palliation offer- 
ed for injustice; but the reference, in 
the one case, was simply to the prompt 
and vigorous action of the steward ; and 
in the other, to the power of importu- 
nity over the unjust and wicked judge. 
The connection of this parable with the 
closing verses of the preceding chapter, 
would refer it to the importunate fer- 



A. D. 33.] 



CHAPTER XVIII. 



281 



CHAPTER XVIII. 

AND he spake a parable unto 
them to this end, that men 
ought a always to pray, and not to 
faint ; 

a Ch. 11 : 5 ; & 21 : 36; Eo. 12 : 12; Ep. 6 : 
IS; Col. 4:2; 1 Th. 5 : 17. 



vency, with which prayer should be of- 
fered by those who would escape the 
dreadful calamities attending the com- 
ing of the Son of -man to destroy Je- 
rusalem. But a deeper and more en- 
larged significancy is to be sought, in 
its application to all believers in a state 
of discouragement and despondency, in 
regard to the evils which beset them, 
and the apparent rejection of their pray- 
ers by God. 

1. To this end. These words are sup- 
plied in our common version. But the 
original requires this or a similar phrase 
to complete the sense. The literal trans- 
lation is : he spake a parable in refer- 
ence to the duty of men to always pray, 
&c. The words therefore to this end, 
should not have been italicized in the 
English translation. Ought always to 
pray, i. e. to have the spirit of prayer 
in uninterrupted and lively exercise. 
The overt act of prayer is not here re- 
ferred to, for it would be impossible for 
that to suffer no interruption. The senti- 
ment is precisely like the one in 1 Thess. 
5 : 17, and refers to the urgency and im- 
portunity with which men may and 
should press their suit with the Most 
High, even when He seems to have 
turned a deaf ear to their prayer, and sent 
them away empty from the mercy seat. 
And not to faint ; literally, to become 
bad, i. e. prove weak or faint-hearted. 

2. Which feared not God, &c. The 
arrangement of the words in the origi- 
nal is very emphatic, God not fearing, 
and man not regarding. He stood in 
no awe whatever of God. He abstained 
from no unjust decision, through fear 
of offending Him. Equally reckless was 
he, in regard to the estimation in which 
he was held by his fellow-men. Little 
could be hoped from such a man, es- 
pecially when the demands of justice 
interfered with his ease or self-interest. 



2 Saying, There was in a city 
a judge, which feared not God, 
neither regarded man : 

3 And there was a widow in 
that city , and she came unto him, 
saying, Avenge me of mine ad- 
versary. 

3. A widow. She was a feeble and 
unprotected widow, and yet, by the 
force of her importunity she obtained 
at the hands of this unjust judge, what 
doubtless, if requested but once, would 
have been denied to the most powerful 
and influential of her fellow-citizens. 
The fact that she was a widow, gives 
therefore force and pertinency to the 
parable. In that city. The judge 
had doubtless seen this poor widow 
very frequently. She was no stranger 
to him. He could more easily put aside 
her claims, than those of one, who had 
a stranger's acknowledged right to re- 
ceive a redress of wrongs. She came. 
This is an unfortunate translation ; for 
upon this hinges the whole parable. 
The tense in the original, as well as the 
context, requires the translation, she 
kept coming, and this prepares the way 
for the troubleth me and continual com- 
ing, in v. 5. Avenge me, &c. Give 
judgment in my favor against my ad- 
versary. It is here presupposed that 
her cause had been adjudicated, and 
that all which remained was for judg- 
ment to be pronounced in her favor, 
according to the provisions of the law. 
This, in accordance with the character 
here given him, the unjust judge had 
delayed to do, and the woman was still 
suffering from the oppression or ground 
of complaint, whatever it might be, for 
which she was entitled to redress. It 
is a very important feature in this para- 
ble, that the importunity of the woman 
was exercised in a just cause. Had she 
petitioned the judge for an illegal exer- 
cise of his functions, the case would 
have been far different, and her impor- 
tunity would only have served to en- 
hance the wickedness of her request. 
The word avenge in its early use did not 
include the idea of revenge, but simply 
that of satisfaction for an injury re- 



282 



LUKE. 



[A. D. 33. 



4 And he would not for a 
while : but afterward he said 
within himself, Though I fear not 
Grod, nor regard man ; 

5 b Yet because this widow 

o Ch. 11 : 8. 

ceived. This is its sense here. Revenge 
was not what the widow sought, but a 
legal redress of injury. Webster and 
Wilkinson remark that "the repeated 
oppressions to which widows are ex- 
posed in the East, are indicated by the 
warnings given in the Scriptures, re- 
specting the treatment of them." See 
Exod. 22 : 22 ; Deut. 21 : 19. The pro- 
phetical writings abound in allusions of 
this sort. 

4. For a while (literally, for a time) 
is erroneously translated by some /or a 
long time. This is contrary to the scope 
of the parable, which requires that the 
tardy justice of this wicked magistrate, 
should not be able to resist a long time 
the urgent and continued appeals of the 
widow. Tnough I fear not God, &c. 
is one of the most emphatic touches, 
which could possibly be given to his 
godless character. He acknowledges 
his disregard of God and man, but it is 
for the purpose of avowing, that he 
had no other reason or motive for es- 
pousing this woman's cause than her 
troublesome importunity. He makes 
this statement to himself, as though he 
would be ashamed to bear about with 
him the consciousness of acting in this 
case, from any other motive than the 
one here stated. His very language 
shows his belief in the existence of God, 
but he makes the most open and shame- 
less avowal of his utter contempt of the 
divine authority. This is an awful pic- 
ture of a wicked, heaven-daring man, 
and yet it gives great emphasis to 
the point here to be illustrated, the 
force of importunity, which could pre- 
vail on such a judge to do a right 
action. 

5. Troublcth me ; literally, affords 
me trouble. The word rendered trouble 
is very emphatic, signifying a beating 
as of the breast in trouble, and hence 
is put itself, for grief, toil, labor, trouble. 



troubleth me, I will avenge her, 
lest by her continual coming she 
weary me. 

6 And the Lord said, Hear 
what the unjust judge saith. 



Continual coming ; literally, coming to 
the end, i. e. forever. The judge with 
a slight exaggeration of language, such 
as one naturally uses, when under the 
influence of impatience, ill-humor, or 
any excitement, expresses his fear that 
the woman would harass and annoy 
him to the end of his life, or as we say, 
trouble him to death. This shows the 
strength and fervor of her importunity, 
and it is here that the point of the 
parable is to be sought. The unjust 
judge yielded solely to her importunity, 
what he had long denied on the score 
of justice. Zest she weary ; literally, 
lest slie smite me under the eye (familiarly 
give me a black eye), which has led some 
absurdly to suppose, that the unjust 
judge contemplated personal violence 
from this woman, infuriated by his re- 
fusal to do her justice. Some have 
gone so far as to translate, lest in the 
end she may even proceed to blows. The 
words to the end, as stated above, qual- 
ify the participle coming, in the sense 
of continually, repeatedly, and the verb 
has here a metaphorical sense, to vexov 
annoy, by a course of action similar in 
effect to repeated blows. Tindal 
translates it hagge on me, i. e. act the 
hag with me, vex and harass me. The 
word itself is expressive of the rough 
and unrefined character of this godless 
judge, and I cannot agree with Stier, 
that this verse shows him to be better 
than he had predicated of himself, be- 
cause it was like a blow in his face to 
see this woman approaching to renew 
her cry for relief. The expression is 
indicative of his utter regardlessriess of 
all considerations, other than what af- 
fect his personal comfort, which was 
destroyed by the harassing importu- 
nity of this woman. 

6. The design of this parable is to 
illustrate the prevalent power of impor- 
tunity. Wc should therefore have ex- 



A. D. 33.] 



CHAPTER XVIII. 



283 



7 And ' shall not God avenge 
his own elect, which cry day and 
night unto him, though he bear 
long with them ? 

c Ke. 6 : 10. 

pected the application to have been 
commenced with see what this widow ac- 
complished, but it is hear ichat the un- 
just judge saith. The attention is di- 
rected to the effect of this repeated and 
earnest entreaty on the unjust judge, 
because here lies the point of the para- 
ble, and the a fortiori inference of the 
readiness of a just and holy God to 
avenge his elect, is brought out by con- 
trast more prominently and emphati- 
cally. Hear. Give strict attention and 
reflect upon. ]\liat the unjust judge 
saith, i.e. his strange declaration of the 
power of importunity, even when ap- 
plied by a feeble woman. 

7. And shall not God, &c. Here the 
argument a fortiori (see N. on Matt. 5 : 
15) is twofold. If an unjust judge will 
yield to the force of continued entreaty, 
how much more will God do this, whose 
infinite justice prompts him to redress 
every grievance and wrong, and with 
whom the workers of iniquity can find 
no favor. And if the unjust judge would 
do this for a poor icidow for whom he 
had no tender regard, and whom he 
doubtless deemed wholly beneath his 
notice, and whom he never would have 
noticed had she not disturbed his quiet, 
by her repeated solicitations for the 
justice due her, how much more would 
a faithful and benevolent God interfere 
for the relief of those whom he had elect- 
ed as the objects of his protecting love. 
Avenge. Maintain the right of, see that 
redress is obtained. His own elect, i. e. 
those whom he has chosen to salvation. 
This is its higher and deeper significa- 
tion. Those who refer this parable to 
the destruction of Jerusalem, find here 
the same reference as in Matt. 24 : 22 
(on which see Xote). But it would re- 
duce this grand promise of God to hear 
the cry of his people, to a very restrict- 
ed compass, to refer it to the tempo- 
rary deliverance of his people at the 
siege of Jerusalem. It must rather be 



8 I tell you "that he will 
avenge them speedily. Neverthe- 
less, when the Son of man cometh, 
shall he find faith on the earth ? 



d He. 10 ; 



2 Pe. 3 : S, 9. 



interpreted as illustrative of the great 
and universal truth, that God is the 
Protector and Defender of his people, 
and although he defers for wise and 
sufficient reasons, his merciful interpo- 
sition until they are led to cry out, 
"How long wilt thou forsret me, Lord ? 
for ever ?" (Ps. 13:1); " How long, O 
Lord, holy and true, dost thou not judge 
and avenge our blood?" (Rev. 6: 10); 
"Why withdrawest thou thy hand, even 
thy right hand? pluck it out of thy 
bosom" (Ps. 7-1:11), yet the promise 
is sure, and the day of deliverance will 
come. His own imparts great empha- 
sis to the tender regard, which God is 
supposed to feel for those whom he 
calls his own. dry for help. Impor- 
tunate prayer often finds utterance in 
loud crying and supplication. Com- 
pare Hcb. 5 : 7, and the agony of our 
Lord in the garden, to which the quota- 
tion mainly refers. Day and night, i. e. 
continually. This refers to the always 
in v. 1, and has the same limitation of 
interpretation, so far as the absolute 
continuance of the actual exercise of 
prayer is concerned. Though he bear 
long with tliem, i. e. is slow to avenge 
them. God's delay is the result of a 
wise and gracious forbearance ; that of 
the unjust judge, of callousness and un- 
concern in regard to the demands of 
the poor widow. God's forbearance 
looks to the ultimate good of those 
towards whom it is exercised, the hard- 
hearted judge had no concern whatever 
for the condition of the poor woman, 
but only thought how he could most 
effectually rid himself of her trouble- 
some importunity. We also are justi- 
fied in referring God's forbearance, in 
part at least, to the merciful design of 
giving the enemies of his people time 
to repent, ere the threatened vengeance 
descends upon them. 

8. 7 tell you, &c. Our Lord here 
affirms what was so clearly taught in 



284 



LUKE. 



[A. D. 



9 And he spake this parable 
unto certain "which trusted in 

« Ch. 10 : 29 : & 16 : 15. 



the parable. The glorious truth, which 
has cheered many a heart darkened by 
the clouds of oppression and adversity, 
was not left by our Lord to be obscured 
by one shadow of doubt, but was affirm- 
ed by his emphatic / say unto you, and 
thus rendered available to the weakest 
exercise of faith in the divine protec- 
tion. Speedily. In comparison with 
the duration of peace and freedom from 
oppression, which shall follow this divine 
interposition in favor of the elect, it 
may well be said to have taken place 
speedily. As the days of our earthly 
pilgrimage drag heavily by, the prom- 
ised help seems to be long deferred, 
but in reference to the eternity to 
come, in comparison with which the 
longest life on earth is but a hand's 
breadth, the promise is of speedy ful- 
filment. Nevertheless, i. e. notwith- 
standing such an assurance, to which 
the righteous may always cling in times 
of trial and peril. When the Son of 
man cometh. This is to be taken in the 
more general sense of our Lord's com- 
ing to judgment, yet it is applicable 
also to his coming at the hour of death, 
and his still more subordinate advent 
to destroy Jerusalem. Shall he find, 
&c. The question implies doubt. But 
as our Lord in the exercise of his Om- 
niscience knew that the elect would 
possess, to a greater or less extent, the 
faith here spoken of, it must be regard- 
ed as rhetorically put to show how rare 
and divine a gift was this living, con- 
fiding faith in the divine pledge of pro- 
tection. ' It is no ordinary exercise of 
faith, which in the face of overwhelm- 
ing trials and imminent peril, can 
awaken and sustain the long-continued, 
importunate prayer here referred to. 
The word faith has the article in the 
original, which refers it to faith in the 
special light in which it has been held 
up in the parable. 

9. This parable was addressed to the 
multitude, among whom Avere doubtless 
persons belonging to both the classes 
here represented. Stier contends that 



themselves that they were right- 
eous, and despised others : 



the words certain which trusted in them' 
selves, are not to be referred to the 
Pharisees as an exclusive class, but to 
some even of his disciples, who were in 
the company, and who, hearing what 
efficacy was inherent in importunate 
prayer, were puffed up with the conceit 
of their good works, as the basis on 
which they could offer to great advan- 
tage this sort of prayer. To this we 
may add, that if the Pharisees had been 
particularly addressed, our Lord would 
hardly have rebuked them by an exam- 
ple drawn from one of their own class, 
and indeed such a reference would have 
taken away the very feature which con- 
stitutes the parable. It would have 
been a plain and open charge against 
the self-righteous spirit of that sect, in- 
stead of a parabolic representation of 
the fact. But if the Pharisees were 
not particularly addressed, the parable 
is aimed directly against the Pharisaic 
spirit, which to a greater or less extent 
has always been prevalent in the world, 
and even in the church of Christ. The 
lesson of the parable is one of general 
application, and is at war with every 
assumption of superior holiness from a 
comparison of ourselves with our fellow- 
men. Instead of the translation, unto 
certain, Bloomfield translates concern- 
ing certain. This rendering is less 
faithful to the original, and does not 
suit as well the general wants of the 
passage as the common translation. 
Our Lord spoke to the multitude, but 
with primary reference to those who 
trusted to their own righteousness for 
salvation, and looked down in haughty 
pride upon those whom they regarded 
as great sinners in the sight of God. 
This self-righteous spirit was perhaps 
beginning to make its insidious appear- 
ance within the circle of his disciples, 
which made the parable more timely 
and necessary. As they had been pre- 
viously cautioned against the admission 
of the Pharisaic leaven of hypocrisy 
(see 12 : 1), now they are warned by the 
example of a proud, conceited, self- 



A. D. 83.] 



CHAPTER XVIII. 



285 



10 Two men went up into the 
temple to pray ; the one a Phari- 
see, and the other a publican. 

11 The Pharisee J stood and 



righteous Pharisee, against every ap- 
proach of spiritual pride. The clause, 
that they were righteous, denotes the 
ground of their confidence in them- 
selves. 

10. Two men. There is no difference 
in the sight of God between the proud 
and haughty Pharisee and the poor de- 
spised publican. They were both men, 
belonging to the same sinful race, and 
alike under the condemnation of the 
divine law. Went up into the temple, 
&c. Both these men indicated by this 
act their reverence for God's house, as 
the house of prayer (Isa. 5G : V : Matt. 
21 : 13). With the Pharisee, however, 
it was only an external reverence, hav- 
ing no place in his heart. Not so with 
the publican. To him it was none 
other but the house of God and the 
gate of heaven (Gen. 28 : 17). Thus far 
however no external distinguishing traits 
appear, by which any estimate can be 
placed upon their comparative charac- 
ters. They are both men, who have 
gone up to the temple for the specific 
object of prayer. The one a Pharisee, 
&c. Now at a single word, they are 
shown to be in human estimation, al- 
most heaven-wide asunder. The one 
belonged to a class, whose sanctity was 
a matter of universal repute ; the other, 
to a class regarded by all as notoriously 
wicked. What other conclusion would 
any one have formed, than that the 
Pharisee would have been the one upon 
whom God's blessing and favor would 
have rested, as the result of this act of 
devotion ? 

11. Stood and prayed. No stress is 
to be laid upon the posture of prayer 
here spoken of. Standing was the usual 
attitude, although the suppliant some- 
times kneeled (1 Kings, 8 : 54 ; 2 Chron. 
6 : 13 ; Dan. 6 : 40 ; Ezra, 9 : 5), and 
sometimes prostrated himself upon the 
ground (Exod. 34 : 8 ; 2 Chron. 29 : 29 ; 
Ps. 95 . 6 ; Matt. 26 : 39). The stand- 
ing posture in religious services has its 



prayed thus with himself, 9 God, 
I thank thee, that I am not as 
other men are, extortioners, un- 

/Ps.l35:2. $rls.l:15; &58:2; Ee.3:17. 

foundation in the Oriental custom and 
form of expression to stand before the 
king, a symbol of one's readiness to re- 
ceive his orders and do his bidding. 
The priests and Levites were said " to 
stand before God," as indicative of the 
religious services which it was their 
part to perform (see Deut. 10:8; 17 : 
12 ; Jer. 15 : 1 ; 18 : 20 ; Ps. 24 : 3). 
This position was therefore one of the 
highest respect and reverence, and was 
aptly assumed, when a request was to 
be made of an earthly monarch, or 
prayer to be offered to God. With him- 
self, not to himself, as some interpret 
the expression, making himself to be 
the one to whom his prayer was ad- 
dressed, but by or to, as when a person 
engages in secret or silent prayer, gives 
mental utterance to his words, or speaks 
so as not to be heard by others. The 
passage is also susceptible of the trans- 
lation, concerning or in reference to him- 
self The prayer was nothing more than 
a rehearsal in the ear of God of his 
own good deeds, and hence it was not 
for, but concerning himself that it was 
offered. Such I am inclined to regard 
as the interpretation. We must not 
suppose that the prayer was offered 
aloud, a thing which Meyer remarks he 
would hardly have dared to do. The 
words with himself, are constructed by 
some with stood (literally standing), 
being contrasted with standing afar off, 
in v. 13. Prayed thus : literally prayed 
these (words). His prayer consisted in 
the expression of the words here given, 
and nothing more. Still with the most 
caustic irony, our Lord styles it a pray- 
er — he prayed; the publican only smote 
upon his breast, saying. In his humility 
and self-abasement he would not claim 
it as a prayer. He was not worthy in 
his own estimation to address God in 
prayer, and hence with downcast eye 
and a gesture of self-renunciation, he 
said, God be merciful to me a sinner. — 
See N. on v. 1 3. Other men, or more lit- 



286 



LUKE. 



[A. D. 



just, adulterers, or even as this 
publican. 

12 I fast twice in the week, 
I give tithes of all that I possess. 

13 And the publican, standing 



erally, the rest of men) with the excep- 
tion of the Pharisees, to which class 
this man belonged. He may even have 
considered himself in pious works above 
the generality of the Pharisees. Ex- 
tortioners. One of the sins which our 
Lord charged upon the Pharisees was 
extortion (Matt. 23 : 25), and yet so 
unacquainted was this man with his 
own heart, that he thanks God in par- 
ticular, that he was free from this sin. 
Unjust. Bloomfield remarks that "Ex- 
tortioner here denotes one who injures 
another by force ; unjust has refer- 
ence to one who overreaches him by 
fraud, or under a semblance of justice." 
Adulterers. This is referred to as being 
a great and prevalent sin of the time. 
In the estimation of the Pharisees, it 
consisted ouly in the overt act, and 
hence this man makes open boast be- 
fore God of his freedom from this sin. 
But in the light of the interpretation 
of the seventh commandment by our 
Lord (Matt. 5 : 28), his true character 
for purity was probably quite different 
from what he esteemed it to be. Or 
even as this publican. This is added by 
way of -climax and illustration. The 
publican was supposed to embody in 
himself the sins here mentioned, and 
many others besides. The word even 
does not imply that the publican was 
less wicked than the extortioners, un- 
just, and adulterers, just before alluded 
to, but that he was the living embodi- 
ment of these sins, and worthy of being 
pointed to as an example of great wick- 
edness. 

12. Having rehearsed some of his neg- 
ative virtues as the ground of thanks- 
giving to God, the Pharisee now pro- 
ceeds to recount his positive and per- 
sonal merits. He makes no allusion 
whatever to the demands of the law 
as relating to rectitude and mercy, nor 
speaks at all of its more common and 
general external duties, but passes at 



afar off, would not lift up so 
much as his eyes unto heaven, 
but smote upon his breast, say- 
ing, God be merciful to me a sin- 



once to works of supererogation, as 
though he had made God even his 
debtor. I fast twice in the week. The 
only fast prescribed in the Mosaic law, 
was that on the great day of atone- 
ment, the tenth of the seventh month. 
(Levit. 16 : 29 ; Numb. 29 : 7). In ad- 
dition to this national fast, four others 
were instituted after the captivity, one, 
in memory of the capture of Jerusalem ; 
the second, commemorative of the burn- 
ing of the Temple ; the third, in mem- 
ory of the death of Gedaliah (Jer. 41 ; 
2); the fourth, in remembrance of 
the commencement of the siege of Je- 
rusalem. These fasts are referred to in 
Zech. 8 : 19, where it is also predicted, 
that they shall be turned into cheerful 
feasts. The fasts of this Pharisee must, 
therefore, have been voluntary ones. 
These, as appears from the Rabbis, were 
observed on the second and fifth days, 
that is Mondays and Thursdays, the 
days on which Moses was supposed to 
have ascended Mount Sinai. These 
fasts doubtless were attended with all 
the external marks of self-mortification, 
referred to by our Lord in Matt. 6:16. 
I give tithes, &c. As no tithes, except 
of the fruit of the field and the cattle, 
were required by law, the Pharisee's 
boast, as in the fasts which he observed, 
referred to works of supererogation. 
He therefore makes no reference what- 
ever to the requirements and sanctions 
of God's holy law, but enumerates what 
he has done over and above its de- 
mands. 

13. Standing afar off. This shows 
his humility and sense of unworthiness. 
If he was a Pagan, as is highly prob- 
able, he stood in the court of the Gen- 
tiles (see N. on Matt." 21 : 12), but if he 
was a Jew, such was his timid humility, 
that he did not presume to approach 
the place where stood the Pharisee and 
other chief men. Would not lift, &c. 
The Pharisee offered his prayer with all 



A. D. 33.] 



CHAPTER XVIII. 



287 



14 I tell you, this man went 
down to his house justified rather 
than the other: A for every one 

the parade and show referred to in 
Matt. 6:5. He had probably raised 
both his hands and eyes to heaven, as 
he was recounting the leading sins of 
which he was free, and his good deeds 
over and above what was required in 
the law. But the publican had such a 
sense of his unworthiness, that he did 
not presume to raise his hands or his 
eyes unto heaven, which would seem to 
indicate his acceptance with God (see 
John 17 : 1). He looked upon the 
ground, in the deepest self-abasement. 
But smote upon (literally kept smiting 
upon) h is breast. This was the outward ex- 
pression of his sorrow for sin, and sense 
of exposedness to God's righteous dis- 
pleasure. Smiting upon the breast was 
with the orientals indicative of great 
grief. See 23 : 4S. Saying. He doubt- 
less said this mentally, or in so low a 
tone, as to be heard by no one else. 
Me a sinner ; literally, the shiner, as 
though he was the only or chief sinner 
on earth. Some, however, take the ar- 
ticle here in its generic use, me, who am 
of the class of sinners. See X. on Matt. 
8 : 20. Here was no self-laudation, no 
enumeration of acts of piety, no thanks 
that he was better than other men. 
But in the place of this self-righteous 
parade, we have deep and genuine con- 
trition for sin, a sense of personal ill- 
desert, a plea for forgiveness, in the fact 
that he is a sinner, and therefore stand- 
ing in infinite need of pardon. What 
a contrast between the two ! But not 
greater than the difference between 
their spiritual condition, when they re- 
turned from the temple to their respec- 
tive homes. The one went away justi- 
fied in the sight of God ; the other, with 
the divine displeasure still resting upon 
him. 

14. I tell you. The strength of this 
affirmation denotes how strange and in- 
credible to Jewish ears, such an annun- 
ciation as this might be expected to be. 
This man. The «me last mentioned, 
the publican. Went down from the tem- 
ple. See v. 10. The expression here 



that exalteth himself shall be 

h Job 22 : 29 ; Mat. 23 : 12 ; ch. 14 : 11 ; Ja. 
4:6; 1 Pe. 5 : 5, 6. 

comprises in its signification, a return 
to the ordinary duties of life. Justified, 
i. e. accepted and approved in the sight 
of God. His repentance and self-abase- 
ment were such, that God could justify 
him through the merits of his Son Je- 
sus Christ (see Rom. 3 : 26). He prayed 
for and obtained forgiveness. Rather 
than the other. The reading in the 
original is various, but I cannot doubt 
that our English version is based on the 
genuine text. The word rather, sup- 
plied in our common translation, is 
founded on an ellipsis quite common in 
the Greek language. The form of the 
comparison too is according to Hebrew 
usage, when absolute negation even is 
intended. The contrast between the 
two is preserved to the last. Their 
sense of personal desert evinced in the 
language and spirit of their prayers, 
was essentially different, and as a con- 
sequence their standing in the sight of 
God was equally diverse. The publican 
returned to his house, with the sweet 
peace and serenity of one who was ac- 
cepted of God ; the Pharisee, the same 
arrogant, conceited, self-righteous per- 
son, that he was when he offered his 
prayer, and even more than before the 
object of the divine displeasure. The 
words rather than, do not mean that 
the Pharisee was accepted in any sense, 
but directly the reverse. The idea is 
that there was such essential difference 
in the religious act of these two men, 
that one only could be acceptable with 
God. Such was the deep self-abase- 
ment of the publican, that his was the 
prayer which was accepted, rather than 
the one so offensive to God as that of 
the Pharisee. For every one, &c. See 
N. on this proverbial expression, in 
Matt. 23 : 12. 

15-17. Jesus receives and blesses 
little children. Perea. See Ns. on 
Matt. 19: 13-15; Mark 10: 13-16. 
After a divergence of several chapters, 
Luke now resumes the narration, much 
in the order in which it is found in 
Matthew and Mark. 



288 



LUKE. 



[A. D. 



abased; and he that humbieth 
himself shall be exalted. 

15 1" l And they brought unto 
him also infants, that he would 
touch them : but when his disci- 
ples saw it, they rebuked them. 

16 But Jesus called them unto 
him, and said, Suffer little chil- 
dren to come unto me, and forbid 
them not : for k of such is the 
kingdom of God. 

17 l Verily I say unto you, 
"Whosoever shall not receive the 
kingdom of God as a little child 
shall in no wise enter therein. 

18 ^F m And a certain ruler 
asked him, saying, Good Master, 
what shall I do to inherit eternal 
life? 

19 And Jesus said unto him, 

i Mat. 19 : 13 ; Ma. 10 : 13. h\ Co. 14 : 
20; 1 Pe. 2: 2. I Ma. 10: 15. m Mat. 19: 
16; Ma. 10: 17. 

15. Also infants ; literally, even the 
infants. In their zeal to secure his 
blessing upon their whole household, 
they even bring their infant children 
for him to touch. In Matthew and 
Mark, they are little children, but that 
term was doubtless inclusive of some 
who were yet infants. Rebuked them, 
i. e. the persons who brought the in- 
fants to Jesus. The time of Jesus they 
regarded too precious to be consumed 
with acts of attention and interest, such 
as these parents requested for their off- 
spring. 

16. Called them; literally, having 
called them, i. e. having spoke encour- 
aging words to the parents who held 
these infants in their arms, and bid 
them approach him. Suffer little chil- 
dren (literall) 7 , the little children). This 
shows that some were children, while 
others were yet in their infancy. 

17. See N. on Mark 10 : 15. King- 
dom of God here means the requisitions 
of the Gospel, which must be received 
with childlike humility, sincerity, and 



Why callest thou me good ? none 
is good, save one, that is, God. 

20 Thou knowest the command- 
ments, n Do not commit adultery, 
Do not kill, Do not steal, Do not 
bear false witness, "Honor thy 
father and thy mother. 

21 And he said, All these 
have I kept from my youth up. 

22 Now when Jesus heard 
these things, he said unto him, 
Yet lackest thou one thing : p sell 
all that thou hast, and distribute 
unto the poor, and thou shalt 
have treasure in heaven: and 
come, follow me. 

23 And when he heard this, he 
was very sorrowful: for he was 
very rich. 

24 And when Jesus saw that 

n Ex. 20 : 12, 16; De. 5 : 16-20; Eo. 13 : 9. 
o Ep. 6 : 2 ; Col. 3 : 20. p Mat. 6 : 19, 20 ; 
&19:21; 1 Ti. 6 : 19. 



love, or else they will be ineffectual to 
the salvation of the soul. 

18-30. The rich young Ruler. 
Perea. See Ns. on Matt. 19:16-30; 
Mark 10 : 1*7-31. Luke's narrative of 
this incident is more brief than either 
that of Matthew or Mark. 

18.-4 certain ruler. He was proba- 
bly a member of the Sanhedrim. Dr. 
Jahn divides the Pharisees into two 
classes, the one composed of persons 
who were called Sichemites, and who 
joined the rest merely for purposes of 
emolument, a class referred to in Matt. 
23 : 5, 14 ; and those who were anxious 
to place themselves under strict moral 
discipline, and to whom the name Phar- 
isee properly belongs. Of this latter 
class was this young ruler. Matthew 
is the only one who speaks of his being 
a young man. We are not to suppose 
of necessity that he was a young man 
in our use of the term, as denoting 
those at least under thirty years of age. 
The word in the original is applied to 
all such as are in the prime of man- 



A. D. 



CHAFTER XVIII. 



289 



he was very sorrowful, lie said, 
9 How hardly shall they that have 
riches enter into the kingdom of 
God! 

25 For it is easier for a camel 
to go through a needle's eye, than 
for a rich man to enter into the 
kingdom of God. 

26 And they that heard it 
said, Who then can be saved ? 

27 And he said, r The things 
which are impossible with men 
are possible with God. 

28 *Then Peter said, Lo, we 
have left all, and followed thee. 

29 And he said unto them, 
Verily I say unto you, ' There is 
no man that hath left house, or 
parents, or brethren, or wife, or 
children, for the kingdom of God's 
sake, 

q Pr. 11 : 2S ; Mat. 19 : 23 : Ma. 10 : 23. 
r Je. 32 : 17 ; Zee. 8 : G ; Mat. 19 : 20; ch. 1 : 
37. 8 Mat. 19 : 27. t Dc. 33 : 9. 



hood below forty years of age. See N. 
on Matt. 19 : '22. Such is the usage of 
the word in the Greek classic writers. 

31-34. Jesus the third time fore- 
tells his Death and Resurrection. 
Perea. See Ns. on Matt. 20:17-19; 
Mark 10: 32-34. Luke and Mark are 
both fuller in incident than Matthew, 
and narrate each, important facts not 
noted by the other. For example, 
Mark inserts, the holy fervency of 
Jesus, as he was now drawing near the 
scene of his sufferings and death, at 
which the disciples were amazed and 
followed him with feelings of awe and 
astonishment (Mark 10 : 32). Luke, on 
the other hand, in v. 3 : 31, refers to 
the fulfilment of prophecy in the events 
which were to take place at Jerusalem, 
and in v. 34, speaks of the entire want 
of comprehension on the part of the 
disciples as to the purport of his words. 
The evangelists thus, even to the clos- 
ing chapters of our Lord's ministry, 
show themselves to be independent 
Vol. II.— 13 



30 "Who shall not receive 
manifold more in this present 
time, and in the world to come 
life everlasting. 

31 x Then he took unto him 
the twelve, and said unto them, 
Behold, we go up to Jerusalem, 
and all things y that are written 
by the prophets concerning the 
Son of man shall be accomplished. 

32 For z he shall be delivered 
unto the Gentiles, and shall be 
mocked, and spitefully entreated, 
and spitted on : 

33 And they shall scourge him, 
and put him to death; and the 
third day he shall rise again. 

34 a And they understood none 
of these things : and this saying 
was hid from them, neither knew 
they the things which were spoken. 

wJob42:10. x Mat. 16:21 ; &17:22; & 
20:17; Ma. 10: 32. y Ps. 22 ; Is. 53. z Mat. 
27:2; ch. 23:1; Jo. 18:28; Ac.3:13. a Ma. 
9:32; ch. 2:50; &9:45; Johnl0:C; &12:16. 



writers, not drawing their facts one 
from another. 

34. This verse, which is peculiar to 
Luke, is explained in N. on Matt. 20 : 
19. The ignorance of his disciples, as 
to the import of his words, is emphati- 
cally asserted in this verse, which con- 
tains three clauses, in which the fact is 
affirmed in almost the same terms. In 
regard to this, Webster and Wilkinson 
remark that "we see the effect of pre- 
possession in precluding the exercise 
of ordinary intelligence." The disci- 
ples had wished a different manifesta- 
tion of his Messiahship. They were slow 
to admit or even understand, that his 
way to the Messianic crown lay through 
suffering and death. Hence the full 
import of his words, in this third and 
full announcement of his death, and 
especially his rising again on the third 
day, was sealed up from their compre- 
hension. 

35-43. The healing of a blind man 
near Jericho. See Ns. on Matt. 20 : 



290 



LUKE. 



[A. D. 33. 



35 1" l And it came 
that as lie was come 



to 



nigh 

& Mat. 20 : 29 : Ma. 10 : 46. 



pass, 
unto 



29-3-1 ; Mark 10 : 46-52. The ambi- 
tious request of James and John through 
their mother (see Matt. 20 : 20-28; 
Mark 10 : 35-45), is to be placed be- 
tween vs. 34 and 35 of Luke. 

35. As he was come nigh, &c. The ap- 
parent discrepancy between this state- 
ment, and that of Matthew and Mark, 
may be removed by reading this, while 
he teas (yet) nigh unto Jericho, on his way 
out of the city. This does no violence 
to the language, and is natural and 
simple. Webster and Wilkinson fall in 
with Bengel and Trench's mode of rec- 
onciling these statements, which is this : 
Of the two blind men mentioned in 
Matt. 20 : 30, one cried to him as he 
drew near to the city, but was not then 
healed. On the morrow, when the 
Lord left the city, this man again im- 
portuned Jesus to be healed, and was 
in consequence restored to sight to- 
gether with another blind man who had 
joined him, so that the two were healed 
at once (Matt. 20 : 29). But this solu- 
tion is attended with so many improb- 
able circumstances, that I cannot admit 
it as the true one. In the whole his- 
tory of our Lord, there was no example 
of the putting off until another day, the 
relief of one who cried to him as this 
poor blind man did. Does not Luke's 
narrative expressly state, that it was 
when the blind man was so clamorous 
in his piteous cries for help, that he was 
commanded by those who preceded 
Jesus to hold his peace, that our Lord 
paused in his way, and commanded him 
to be brought unto him, and healed 
him ? How is it possible to reconcile 
this with a theory, which makes Jesus 
repel or neglect this poor blind man, 
until the next day, as he was leaving 
the city ? But all this is avoided by 
supposing it to have taken place, as our 
Lord was leaving the city, and that 
Luke, for some reason unknown to us, 
anticipated its relation, so that in his 
gospel the event apparently took place 
as Jesus was entering the city. We 
have seen in several instances, that 



Jericho, a certain Wind man 
by the way side begging : 



sat 



Luke's arrangement depended more 
upon the connection of thought, or 
some law of association in his own 
mind, than in the strict chronological 
sequence of events. A notable instance 
of this is found in the return of the 
Seventy, which he relates as having 
taken place in Galilee (see 10 : 1*7 com- 
pared with 13 : 22), while as a matter 
of fact it was some time after he had 
taken his final departure from that re- 
gion, that they returned to him. See 
N. on 10 : 17 ; 21 : 37, 38. Other in- 
stances of a departure from chrono- 
logical order, are found in Luke. Is it 
strange then that he should relate this 
miracle a little out of its proper place, 
especially as it stands so disconnected 
from the thread of the general narra- 
tion as to make no chasm or confuse in 
the least the train of events? It mat- 
tered very little in itself, whether the 
miracle was related before or after the 
words of 19 : 1. The features of the 
miracle accord fully with the relation 
of the same by Matthew and Mark, and 
its slight removal from strict chrono- 
logical order is consonant with the 
habit of Luke, as is susceptible of abun- 
dant proof. If this solution is unsatis- 
factory, I would suggest another, which 
I do not remember to have seen in any 
exposition of the passage. If we con- 
sider 19 : 1 as parenthetic, in the sense 
of, (before this transaction) Jesus hav- 
ing entered was passing through Jericho, 
and then make the visit to the house 
of Zaccheus (19 : 2-27) to constitute a 
part of this parenthesis, as though the 
writer after his account of the healing 
of the blind man, had retraced his 
steps to take up an incident which hap- 
pened when our Lord was passing 
through the village, then Luke would 
synchronize exactly with Matthew and 
Mark, the direct narrative being re- 
sumed in 19 : 28, answering to Mark 
10 : 52 (end). To briefly recapitulate 
then, we would render was come nigh 
unto Jericho (18 : 35), by when he was 
nigh unto Jericho as he was leaving the 



A. D. 33.] 



CHAPTER XVIII. 



291 



36 And hearing the multitude 
pass by, he asked what it meant. 

37 And they told him, that 
Jesus of Nazareth passeth by. 

38 And he cried, saying, Jesus, 
thou Son of David, have mercy 
on me. 



city, and either suppose Luke to have 
rehearsed the miracle in 18 : 35-43, by 
way of anticipation, or that 19 : 1-27 
is a parenthetic resumption of an inci- 
dent which took place, while he was yet 
passing through the city, and before his 
healing of the blind man. 

A certain blind man. Matthew speaks 
of two blind men. The apparent dis- 
crepancy which Olshausen pronounces 
irreconcilable, is removed on the same 
principle of interpretation which was 
applied to the demoniacs of Gadara 
(Matt. 8 : 20, on which see Note). 

36. Hearing the multitude, &c. This 
graphic circumstance, indicating the 
large numbers and joyful acclamations 
of the multitude which attended Jesus, 
is peculiar to Luke. Such great num- 
bers and under such jubilant excite- 
ment, could not fail to arrest the quick 
ear of the blind man. He asked of per- 
sons who stood by, what it (i. e. the 
noise of this great multitude passing 
by) meant. Blind men are proverbially 
inquisitive, and this too, considering the 
circumstances, was a very natural in- 
quiry. 

39. Which went before. Of the great 
multitude who accompanied Jesus on 
his way to Jerusalem, some preceded, 
others followed him. His disciples and 
especially the Twelve formed his imme- 
diate band of attendants. When the 
blind man who sat by the wayside beg- 
ging, heard the noise of the approach- 
ing multitude, and was informed who 
it was that was passing by, he set up 
his cry for help, which those who were 
al the head of the procession attempted 
to check. But instead of yielding to the 
rebuke which they administered for this 
outcry, he called upon Jesus for help 
in still louder and more suppliant tones, 
until as our Lord came nearer he heard 



39 And they which went be- 
fore rebuked him, that he should 
hold his peace : but he cried so 
much the more, Thou Son of 
David, have mercy on me. 

40 And Jesus stood, and com- 
manded him to be brought unto 



him, and commanded him to be brought 
unto him. As to the cause of the re- 
buke which the blind man here received 
from those who preceded Jesus, it is 
not to be referred, as some strangely 
think, to his use of the Messianic ad- 
dress Son of David, for those who re- 
buked him were the friends of Jesus, 
and ready themselves to give him this 
Messianic title ; but it resulted simply 
from the desire, that the procession 
might not be delayed by an affair of 
comparatively such trivial importance, 
as the giving sight to a poor blind man. 
They were in great haste to reach Je- 
rusalem, where they anticipated a pub- 
lic and open avowal by Jesus of his 
Messiahship, even perhaps his assump- 
tion of the regal dignity, and the dis- 
comfiture and expulsion from the city 
and land of all his enemies. With such 
a prospect before them, arousing their 
enthusiasm to the highest pitch, what 
were the interests of one man, and that 
too a blind beggar, compared with the 
glorious realization of the national 
splendor, peace, and prosperity predict- 
ed by the Old Testament seers, and now 
on the very eve of being ushered in. 
The cure of a thousand blind Bartim- 
euses were an insufficient reason for a 
single hour's delay of the nation's 
emancipation from the Roman yoke, 
and the elevation of Judea to a rank 
among the independent nations of the 
earth. It was not then because their 
hearts were steeled to pity for this 
blind beggar, that they rebuked him, 
but because they regarded the occasion 
too important to admit of any delay in 
their journey to Jerusalem. 

40. Jesus stood. The contrast is 
very strong, between the readiness of 
Jesus to pause for the sake of healing 
this blind man, whose cry had fallen 



292 



LUKE. 



[A. D. 33. 



him : and when he was come near, 
he asked him, 

41 Saying, What wilt thou 
that I shall do unto thee ? And 
he said, Lord, that I may receive 
my sight. 

42 And Jesus said unto him, 
Receive thy sight: c thy faith 
hath saved thee. 

43 And immediately he re- 
ceived his sight, and followed 

c Ch. 17 : 19. 



upon his ear, and the eager haste of 
the multitude to reach Jerusalem. 
Mark (10 : 49-50) introduces an in- 
cident omitted by Matthew and Luke, 
to which the reader is referred, as 
one of peculiar and touching tender- 
ness. 

42. Receive thy night. In Mark, go 
thy way. Both forms of expression 
were doubtless used. Hath saved thee. 
Mark : hath made thee whole. The va- 
riation is only in the English transla- 
tion, the words being the same in the 
original. See N. on Matt. 9 : 22. 

43. Glorifying God, &c. See N. on 
Matt. 9 : 8. The miracle was so won- 
drous in itself, and of such condescen- 
sion, as being wrought upon a poor 
blind man, that following his example, 
the whole multitude caught up and re- 
echoed his ascriptions of praise to God, 
for sending to his people such a Teacher 
and Deliverer. This burst of triumphal 
acclamation to God is found only in 
Luke, and is a fitting close to one of 
the most touching and benign miracles 
which our Lord wrought while on earth. 
See N. on Matt. 20 : 34. It shows also 
that the obstacles which were thrown 
at first in the way of the blind man's 
approach to Jesus, were not such as 
arose from want of sympathy and pity 
for the poor man, but from the public 
considerations which have above been 
glanced at. 

CHAPTER XIX. 

1. And Jesus entered, &c. If, as 
has been remarked, the blind man was 
healed when Jesus was leaving the 



him, ^glorifying God: and all 
the people, when they saw it, 
gave praise unto God. 

CHAPTER XIX. 

AND Jesus entered and passed 
through Jericho. 
2 And, behold, there was a 
man named Zaccheus, which was 
the chief among the publicans, 
and he was rich. 

d Ch. 5 : 26 ; Ac. 4 : 21 ; & 11 : 18. 

city — by which supposition the apparent 
discrepancy between Luke and the 
other evangelists is removed— we must 
suppose either that Luke related the 
miracle by way of anticipation, or that 
vs. 1-27 are parenthetic, and serve to 
bring out an incident which Luke 
omitted to relate in its proper place, 
before the account of the healing of 
the blind man. The verb passed, should 
be rendered was passing. The visit to 
Zaccheus was not after he had passed 
through Jericho, but while he was pro- 
ceeding through that portion of the city 
where this publican resided. 

2-28. The Visit of our Lord to 
Zaccheus. Parable of the Ten Tal- 
ents. Jericho. This incident and the 
parable spoken in connection with it are 
found only in Luke. It took place, 
when Jesus was passing through one 
of the portions of the town where 
dwelt this man, whose curiosity to see 
our Lord was followed by such remarka- 
ble results. 

2. Behold. This word serves to call 
attention to the incident about to be 
related. See N. on Matt. 1 : 20. A man. 
The Greek word is here employed for a 
man, emphatically so, a man indeed, 
which shows that Zaccheus was a person 
of consideration. That he was a Jew 
is seen from his name, which is the 
same with Zaccai in Ezra 2:9; Neh. 
7 : 14, and also by v. 9, although some 
expositors regard what is said there, as 
meaning nothing more than that he 
was truly and spiritually a son of Abra- 
ham. The implication is clear that he 
was Abraham's son also by natural de* 



A. D. 33.] 



CHAPTER XIX. 



293 



3 And lie sought to see Jesus 
who he was; and could not for 
the press, because he was little of 
stature. 

scent. He was a chief among the pub- 
licans, i. e. if not a farmer of taxes, 
which was generally confined to the 
Roman Equites, yet a sub farmer, or 
general superintendent, holding his 
commission direct from the Roman au- 
thorities, or acting as the agent for 
some person of distinction at Rome, 
who had bid off the collection of taxes 
in Judea, as was customary in those 
times. Alford thinks that he was an 
administrator of the revenue derived 
from balsam, which was produced in 
abundance in the neighborhood. But 
this rests on mere conjecture. Such 
high officers of the revenue as Zaccheus, 
oftentimes attained equal rank with 
the Roman Equites, and it is to this 
class that Josephus (Jewish Wars II. 
1-i § 9) has reference, when he says 
that Florus had Jews of the equestrian 
order whipped and nailed to the cross 
before his tribunal. He was rich. The 
means by which he amassed his wealth 
are seen in v. 8. 

3. He sought to see Jesus. The tense 
of the verb sought, requires the transla- 
tion he was or kept truing to see Jesus, 
and refers to his unavailing efforts on 
this occasion to accomplish his wish. 
He determines however not to relin- 
quish his purpose. His curiosity to see 
a person of whom he had heard such a 
wonderful report, is too much excited to 
permit him to be baffled in his wish, by 
his diminutive stature. There are many 
points both of contrast and resemblance 
between this man and Xicodemus, 
which Stier traces with great minute- 
ness : "Zaccheus has less in him than 
Xicodemus, for he will merely at the 
first see and not approach ; neverthe- 
less he has at the same time more than 
Nicodemus, and is more easily entirely 
won. As a token of his inward earn- 
estness better than Nicodemus, Zac- 
cheus comes in open day, in the middle 
of the town, not without spectators, 
for the high official is not above climb- 



4 And he ran before, and 
climbed up into a sycamore tree 
to see him ; for he was to pass 
that ivay. 



ing a tree as one of the curious sight- 
seeing multitude." I am inclined to 
think, that this excellent expositor 
makes a little too much of this desire 
on the part of Zaccheus to see Jesus. 
Curiosity was unquestionably the ruling 
motive of the act, as seems clear from 
the words, sought to see Jesus who he 
was, i. e. w r hat sort of person he was, 
and how he appeared and acted. This 
seems clearly to indicate nothing more 
than the indulgence of a natural cu- 
riosity to see a personage so celebrated 
as Jesus, and who was now passing 
with so large a retinue through the 
place. The press, i. e. the crowds 
winch gathered around Jesus to catch 
his words as he conversed by the way. 
This central and surrounding group 
would almost entirely conceal Jesus 
from the view of those, who stood by 
the wayside to catch a glimpse of him 
as he passed along. This obstacle in 
the way of gaining a full view of 
our Lord as he passed along, was still 
further increased in the case of Zac- 
cheus, by his lowness of stature. 

4. Ran before the approaching com- 
pany. He did this in order to select 
and secure his position, so as to be in a 
state of readiness to see Jesus as he 
passed by. Sycamore tree, more fre- 
quently called the sycamine tree. The 
body of this tree being large and its 
branches numerous, and growing nearly 
horizontally, rendered it easy to climb. 
See N. on 1 7 : 6. He was to pass that 
way. The road ran along by this tree, 
so near that some of its huge branches 
overshadowed it. Dr. Thomson (Land 
and Book, vol. i. p. 22) says, " Nothing 
is easier than to climb into these syca- 
mores ; and, in fact, here is a score of 
boys and girls in this one; and, as its 
giant arms stretch quite across the 
road, those on them can look directly 
down upon any crowd passing beneath. 
It is admirably adapted to the purpose 
for which Zaccheus selected it." 



294 



LUKE. 



[A. D. 33. 



5 And when Jesus came to the 
place, he looked up, and saw him, 
and said unto him, Zaccheus, 
make haste, and come down ; 
for to day I must abide at thy 
house. 

6 And he made haste, and 

5. He looked up, &c. It is not abso- 
lutely necessary to suppose any super- 
natural knowledge here exerted by Je- 
sus. Zaccheus might have been known 
to some one of the company and point- 
ed out to our Lord. But no one can 
deny that our Lord's perfect knowledge 
of the state of this man's mind, indi- 
cated on the face of the narration, must 
have been supernatural. His person, 
too, even though not a word had been 
spoken by those around Jesus, might 
well and easily have been known by 
Him, whose eye had formerly rested 
on Nathaniel under the fig-tree (John 
1 : 48). The act of looking up must not 
be regarded, then, as the result of 
chance, but as a part of the intention 
or purpose of Jesus to become the guest 
of Zaccheus. He had a full and perfect 
knowledge of the position and circum- 
stances of the man before him, and it 
was with the divine and benevolent in- 
tention of visiting his heart and house 
with salvation, that he looked up and 
addressed him as here related. Make 
] taste and come down. There was no 
further need of his remaining in that 
place of observation, as Jesus was about 
to stop and spend the day at his house. 
The next clause, therefore, very prop- 
ei-ly begins with for, as denoting the 
reason why he was to descend hastily 
from the tree. The hospitable recep- 
tion to the house of Zaccheus, which 
this direction of our Lord assumes 
would be given to him and his disci- 
ples, shows that Jesus was not ignorant 
of the state of his mind, or his ability 
to entertain so large a company. Jesus 
did not ask him, therefore, if it would 
be agreeable or convenient for him to 
receive him and his disciples as guests, 
but from his perfect knowledge of the 
man's heart and circumstances of ex- 
ternal condition, he takes this for grant- 



came down, and received him 
joyfully. 

7 And when they saw it, they 
all murmured, saying, That "he 
was gone to be a guest with a 
man that is a sinner. 

a Mat. 9 : 11 : ch. 5 : 30. 



ed, and at once bids him descend from 
the tree, and conduct him as a guest 
to his house. As Jesus was passing 
through Jericho without making any 
pause, it is probable that this incident 
took place in the latter part of the day, 
and that he spent the night with Zac- 
cheus. 

6. He made haste, as he was com- 
manded. This shows his ready and 
joyful obedience. We are hardly war- 
ranted, however, to infer from this, 
that the work of grace had yet been 
wrought in his soul. The words re- 
ceived him joyfully, are to be attributed 
rather to his sense of the honor con- 
ferred upon him, by having so distin- 
guished a guest as Jesus at his house. 
Received him as a guest into his house, 
which was probably not far off, and 
situated on the road leading to Bethany 
and Jerusalem. 

7. When they saw it, &c. These 
murmurers must have belonged to the 
company of Jesus, and their conduct 
on this occasion showed that they were 
not yet fully emancipated from that 
Pharisaic pride, which made them look 
upon all intercourse with publicans as a 
sort of moral defilement. Their mur- 
murs did not betoken any enmity what- 
ever to Jesus, but their doubts as to 
the propriety of his being the guest of 
so notorious a publican as Zaccheus. 
Some may be inclined to class these 
murmurers with the Pharisees, who 
seem to have attended Jesus with 
scarcely any interruption, to watch his 
words and actions, and discover some 
ground of accusation against him. See 
N. on v. 39. There is no objection to 
this view, but yet it seems more natu- 
ral to refer it here to the company of 
Jesus' friends, who could not conceal 
their displeasure, that he should so seem 
to forget the glorious destiny before 



A. D. 33.] 



CHAPTER XIX. 



295 



8 And Zaccheus stood, and 
said unto the Lord; Behold, 
Lord, the half of my goods I give 
to the poor ; and if I have taken 

him of being hailed by the people as 
their Messianic King in Jerusalem, that 
he should turn aside to partake of the 
hospitalities of a publican. That is a 
sinner. Publicans and sinners were 
classed together, and hence to be a 
publican was equivalent to being a sin- 
ner. See X. on Matt. 5 : 46. 

8. Zaccheus stood, &c. Some expos- 
itors think that Zaccheus was converted 
while he was on the sycamore-tree, and 
that he expressed his determination to 
make amends for his past misconduct, 
when our Lord first entered his house. 
But as he had ascended the tree from 
motives of mere curiosity to see Jesus, 
and as the first words addressed to him, 
were a command to hasten down and pre- 
pare to receive our Lord as his guest, 
avc can hardly be justified in placing his 
conversion at this point of the narra- 
tive. Xor is it very natural to suppose, 
that he would utter so precipitately his 
confession of wrong-doing and determi- 
nation to make restitution, as would be 
implied in affixing the time as above 
stated. Between this and the preceding 
verse some interval of time, therefore, 
must have elapsed, during which Jesus 
discoursed of things pertaining to the 
kingdom of God, including the duty 
and nature of repentance, the necessity 
of faith in the Son of God, and a life 
of holiness. The heart of this publican 
was opened of the Lord to receive the 
word. Xow he speaks the language of 
a regenerated man. He has been 
touched and melted by the love of Je- 
sus. The grace of God has wrought a 
change in his soul, and he evinces his 
conversion by standing forth, in the 
presence of the whole company, and 
professing his readiness to make all the 
restitution in his power for his ill-gotten 
gains. He at once begins to manifest 
the fruits o*f repentance, and to con- 
form his outward conduct to the spirit- 
ual life within. Said unto the Lord, &c. 
Zaccheus addressed these words to Je- 



any thing from any man by 6 false 
accusation, e I restore him fourfold. 



b Ch. 3 : 14. 
Ex. 22 : 1 : 1 Sa. 12 : 3 



2 Sa. 12 : G. 



sus, as the one at whose feet the offer- 
ing was to be laid. The assembled 
guests were, however, witnesses of this 
avowal of his purpose to bestow his 
goods to charitable purposes, and to 
make amends for any dishonest act of 
which he may have been guilty. He 
began to act at once on the principle 
recognized in Matt. 25 : 40, and evinced 
his love to Christ by remembering the 
wants of those who were poor and 
friendless. The half of my goods, &c. 
This was the spontaneous expression of 
his love, and not the result, as some 
strangely suppose, of some intimation 
from his publican acquaintances of the 
parable spoken by our Lord, and its 
application (16:9). I give. The pres- 
ent tense is used to denote a fixed and 
permanent principle hereafter to regu- 
late his whole life, and in conformity 
with which, every thing which he pos- 
sessed was to be consecrated to the 
service of God and the good of his fel- 
low-men. If I have taken, &c. Abet- 
ter rendering would be, whatever I have 
taken, the form of expression rendering 
the amount extorted by false accusation 
indefinite, but leaving no doubt as to 
his having amassed wealth in the way 
here mentioned. False accusation or 
general maladministration of his office. 
See N. on 3:4. The word refers to 
the habit of spying out any dereliction 
against law, and giving information 
thereof to the civil authorities in order 
to receive a reward, or secure a bribe 
of secrecy from the party subject to 
the penalty of the law. It was this 
habit of spying out and making false 
representations of the circumstances 
and doings of others, by which a sort 
of black mail was levied, which made 
the publicans so odious in the estima- 
tion of the Jews. Fourfold. Doddridge 
remarks, that this was the general law 
of restitution, except in instances whore 
special reasons existed for more abun- 
dant satisfaction. The Roman law, 



296 



LUKE. 



[A. D. 33. 



9 And Jesus said unto him, 
This day is salvation come to this 
house, forasmuch d as he also is e a 
son of Abraham. 



d Eo 4:11,12,16: Ga. 



Ch. 13:16. 



after judgment was obtained, required 
an oppressive publican to restore four- 
fold. This exceeded what was required 
in the Mosaic law, which was only the 
addition of one-fifth to the amount of 
which the person had been defrauded. 
See Numb. 5 : 7. Archbishop Tillotson 
(Works, vol. iii. p. 86) says, that "had 
more than an eighth part of Zaccheus's 
possessions been unjustly gotten, he 
could not have been able to make resti- 
tution, after having given away half of 
what he now had to the poor, even 
though he had stripped himself of all." 
9. Said unto him. Our Lord in form 
addressed Zaccheus, but the words were 
concerning him, and intended as a tes- 
timony of his conversion to those who 
stood by. Salvation has here as in 1 : 
77, its high spiritual sense of deliver- 
ance from sin and its consequences, and 
the bestowment of eternal life and 
blessedness in the kingdom of Christ. 
An indirect allusion may also have been 
made in the use of the term, to the 
name of Jesus (Saviour), who had been 
the guest of Zaccheus. " Salvation had 
come, for Jesus the Saviour has entered, 
and hence there is joy in the taberna- 
cles of the righteous." Stier. Come to 
this house in the conversion and accept- 
ance with Christ of Zaccheus its head. 
We have no reason to doubt that other 
members of the family shared in the 
spiritual blessings of this visit of our 
Lord, and that this instance of house- 
hold consecration was not unlike that 
of Lydia, whose heart the Lord opened 
to receive the truth from the lips of 
Paul (Acts 16 : 14). The words this 
house, are slightly emphatic, its previ- 
ous ill-repute from its avaricious and 
overreaching possessor, being remotely 
hinted at. Is a son of Abraham. This 
does not mean that he had become by 
repentance and faith in Christ, a spirit- 
ual son of Abraham, although this was 
also true. The idea i3 that, as he was a 



10 For the son of man is / come 
to seek and to save that which 
was lost. 

11 IT And as they heard these 

/Mat. 18:11; see Mat. 10:6; & 15 : 24. 

lineal descendant of Abraham, which 
his name even denoted (see N. on v. 2), 
he had a right to the blessing of salva- 
tion contained in the promise made to 
Abraham, although he was so despised 
by those who had murmured that our 
Lord had condescended to be his guest. 
Our Lord publicly avers that he had 
not gone into the house of a Gentile, 
but of one who belonged to the lost 
sheep of the house of Israel (see N. on 
Matt. 15 : 24), and who was now not 
only a lineal, but a spiritual descendant 
of the father of believers. 

10. This verse is subjoined as an ad- 
ditional reason, why it was meet that 
salvation should come to the house of 
Zaccheus. He was one of those lost 
ones of the natural descendants of 
Abraham, for whose salvation Jesus 
came into the world to suffer and die. 
The greater the depth of sin and mis- 
ery into which they had fallen, the 
more urgent the demand made upon 
the love of Him who " came to seek 
and to save that which was lost." In 
the espial of Zaccheus upon the tree, 
and his turning aside from his imme- 
diate journey to become his guest, and 
to preach to him the gospel of salva- 
tion, there was additional force and 
pertinency in these words to seek and 
to save. 

11. As they heard these things. There 
were many of the company of Jesus, 
who had been welcomed as guests with 
him to the house of Zaccheus. They 
had watched with deep and absorbing 
interest every incident which occurred, 
and listened intently to the words of 
Jesus. These persons, and the multi- 
tude without, were doubtless somewhat 
disappointed that the triumphal proces- 
sion to Jerusalem should have suffered 
this interruption, and still more so to 
find Jesus wholly engrossed with themes 
so different from those, which in their 
estimation were appropriate to the high 



A. D. 33.] 



CHAPTER XIX. 



297 



things, he added and spake a 
parable, because he was nigh 
to Jerusalem, and because ^they 



Messianic office which they hoped he 
■was now about to publicly assume. 
The parable of the Ten Pounds was 
therefore added to the discourse more 
appropriately having reference to Zac- 
cheus, in order to disabuse the mind 
of his followers from their erroneous 
impressions, that there was to be an 
immediate appearance of the kingdom 
of God in the sense which they had at- 
tached to it. The parable was proba- 
bly spoken in the room which opened 
into the court, where the people from 
the outside could also hear him. Some 
think that it was spoken in one of the 
rooms of the house, but we do not be- 
lieve that Jesus confined his instruc- 
tions, on this occasion, to the inmates 
of the house and his own immediate 
followers. The multitudes that were in 
attendance upon him on his way to Je- 
rusalem, would not be easily kept at a 
distance, when they knew that he was 
conversing upon themes of such deep 
and thrilling interest. 

He added to the discourse previously 
held with Zaccheus. The expression is 
cquivalant to he continued his discourse. 
Webster and Wilkinson take it in the 
sense of proceeded to speak, after the 
Hebrew idiom. Because he was nigh, 
&c. The open and public manner in 
which he was making this journey to 
Jerusalem, and the announcement sev- 
eral times explicitly made by him, that 
on this visit to the city he would be ex- 
posed to the most deadly violence of 
his enemies, and even suffer death at 
their hands, led the multitude, whose 
views of the Messianic kingdom were 
very crude and erroneous, to suppose 
that he would make some remarkable 
manifestation of power by which his 
enemies would be overthrown, and his 
kingdom established at once on an im- 
mutable foundation. Was nigh unto 
Jerusalem, Jericho was about 20 miles 
E. of Jerusalem. On the rugged, dis- 
mal, and dangerous nature of this road, 
see N. on 10 : 30. And because they | 
Vol. II.— 13* 



thought that the kingdom of God 
should immediately appear. 

g Ac. 1 : 6. 



thought, &c. The circumstance of his 
near approach to the city, surrounded 
by so large a company of friends, gave 
occasion for the impression that he 
would openly proclaim himself the Mes- 
siah. There seems to have been a dig- 
nity and even majesty of bearing in the 
Lord Jesus, such as they had not pre- 
viously witnessed (see Mark 10 : 32, 
with Note). Every thing betokened 
the appi'oach of great and stirring 
events. The sequel justified their an- 
ticipation of a grand finality in his min- 
istry, yet in a way far different from 
what they had anticipated. Should im- 
mediately appear, i. e. should be pub- 
licly established and acknowledged. A 
temporal Messianic kingdom is of course 
here referred to. The spiritual king- 
dom was indeed to be set up on this 
visit to Jerusalem, but it was to be 
founded upon his sufferings and death. 
They were looking for some manifesta- 
tion of divine power, by which his ene- 
mies, whom they knew to be gathered 
in force at Jerusalem and awaiting his 
arrival, would be subdued and humbled, 
and his Messiahship acknowledged by 
the whole nation. 

1 2-27 . This parable of the Ten Pounds 
is very similar to that of the ten talents, 
which he afterwards pronounced on the 
Mount of Olives, as recorded by Mat- 
thew 25 : 14-30, on which see Notes. 
There have not been wanting exposi- 
tors, who have gravely contended that 
these parables are one and the same. 
But not to speak of the connection in 
Luke, so definite, w r ell marked, and clear, 
which it has with the visit at the house 
of Zaccheus, the parables differ in some 
of the most essential features, and have 
manifestly a distinct and individual ob- 
ject. The design of the parable of the 
ten talents in Matthew, was to illustrate 
and to enforce the duty of so improving 
our time, talents, and privileges, that 
we may be in a state of constant readi- 
ness to account therefor, whenever our 
Lord shall summon us to a reckoning. 



298 



LUKE. 



[A. D. 33. 



12 h He said therefore, A cer- 
tain nobleman went into a far 

h Mat. 25:14; Ma. 13 : 34. 

The parable of the ten pounds in Luke 
was designed to disabuse the multitude 
of the notion, that he was at this time 
to be publicly received and acknowl- 
edged by the Jews, as their long-ex- 
pected Messiah. Another object of this 
parable was to warn his followers 
against defection from him, when they 
found themselves disappointed in their 
expectations of a temporal Messiah. 
His rejection by the Jews is set forth in 
v. 14, and their doom is sealed in v. 27. 
These two parables have therefore dis- 
tinct uses, which if there were no other 
evidence of their being pronounced on 
different occasions, would sufficiently 
attest their distinct character, and ren- 
der it quite certain that Luke was not 
indebted to Matthew for this parable. 
At the same time it must be allowed 
that the two parables have a close ver- 
bal resemblance, and that the textual ex- 
planation of the one will suffice for both. 
12. A certain nohleman, &c. The 
framework of the parable is thought by 
some expositors, to have been derived 
from the visit of Archelaus to Rome, 
to be confirmed in the dominion left 
him by his father Herod the Great, in 
which he was opposed by an embassy 
of Jewish citizens, who requested that 
they might live in the enjoyment of 
their own laws and institutions under a 
Roman governor. But I very much 
question, whether our Lord had this 
political incident in view in the con- 
struction of the parable. Had the fea- 
tures of the parable been recognized, 
as belonging to an event of such im- 
portance to the nation as the one above 
referred to, the tendency would have 
been to draw away the mind of the 
people from the spiritual truth intended 
to be taught and enforced, to that w r hieh 
was comparatively unimportant, but 
which to them, in their present condition 
of' excitement in regard to the kingdom 
which they supposed he was about to 
establish, would be of paramount inter- 
est, as furnishing some clue to the move- 
ments of their Lord, in regard to what 



country to receive for himself a 
kingdom, and to return. 

13 And he called his ten serv- 

lay in the immediate future. The word 
nobleman, is not then to be referred 
in the costume of the parable to Arche- 
laus, or to Herod his father, who un- 
der the government of Antigonus went 
to Rome ostensibly to seek the king- 
dom for that prince, but -really to se- 
cure it, as he did, for himself. The 
word is indefinitely used, that is, there is 
nothing in it, or the parable in which it 
stands, to give any clue as to what per- 
son our Lord had in mind. This was 
not essential to the parable, and is left 
wholly in the dark. There can be no 
doubt, however, of its reference in the 
interpretation of the parable to our 
Lord himself, setting forth his high 
birth as Son of God and King Eternal. 
(1 Tim. 1 : 17). Far country. See N. 
Matt. 21 : 33. To receive for himself 
a kingdom, i. e. to be confirmed in royal 
power and dignity. It is assumed that 
this prince went to a superior power to 
be secured in his rights. Kings and 
princes, in the time of the Roman em- 
pire, were continually resorting to this 
means of strengthening their govern- 
ment at home. This clause is peculiar 
to Luke's parable. For himself. By or 
as the reward of his own achievements. 
So our Lord, by his death and resur- 
rection, laid the foundation of a king- 
dom which was his, and to be held by 
him for ever (Dan. 4:3; Isa. 9:7; 
Luke 1 : 33). Trench thinks that as 
this nobleman returned a king over 
them, among whom at his departure he 
sustained the rank only of a nobleman, 
he went on this journey to solicit and 
receive the investiture of that kingdom, 
whereof ^before he was only one of the 
more illustrious citizens. 

13. He called (i. e. summoned into his 
presence) his ten servants. The word 
ten, is here used of an indefinite num- 
ber. The verity of the narration is 
preserved by referring to a particular 
number. Ten pounds. The same sum 
was committed to each man. In Mat- 
thew's parable of the talents, one had 
five, another, two, and another, one. 



A. D. 33.] 



CHAPTER XIX. 



299 



ants, and delivered them ten 
pounds, and said unto them, 
Occupy till I come. 

14 'But his citizens hated him, 

Variety of gifts and opportunities of 
usefulness are there designated. Here 
the simple duty of being busy in the 
Master's service is illustrated and en- 
forced, -without any special reference to 
varied privileges or means of usefulness. 
The same general principle of Christian 
activity and fidelity lies however at the 
basis of both parables. As it regards 
the amount given to each man, it was 
smaller than the least sum given in 
Matthew, which was a talent. A pound 
was about $15. It should however be 
remarked, that in Matthew the man's 
whole property was committed to his 
servants, while here they were tried by 
small sums being intrusted to them. 
The parable in Luke gathers force from 
this circumstance, as the weight of re- 
sponsibility would naturally be far less 
on the reception of a trifling sum, than 
on that of a large amount of money. 
The trial of these servants was there- 
fore more close and searching, than 
that of the servants in Matthew's par- 
able. Occupy. This does not mean the 
simple possession or retention of the 
sum committed to them, for in that case 
no fault could have been found with the 
servant who bound up his pound in the 
napkin, and thus kept it in safety against 
his lord's return. It means to trade, 
traffic, or do business with, to zise to one's 
advantage, and corresponds to the word 
traded, did business in the ivay of trade, 
in Matt. 26 : 16. Hence the servant 
whose pound lay useless, was repre- 
hended and punished. Till I come, i.e. 
all the time of my absence. They were 
immediately to set about the employ- 
ment of this money to advantage, and 
not intermit their labors until he re- 
turned. In the application of the par- 
able, this shows how constant is the 
service which God requires of his people, 
and how culpable will be their conduct, 
if they expend their labor and strength 
on things having no reference to their 
spiritual welfare. 



and sent a 



after him, 



saying, We "will not have this 



i Jo. 1 : 11. 



14. This verse is parenthetic, and 
refers to the settled opposition of those 
who were adverse to the government 
of the prince, now on a visit to a higher 
potentate to be confirmed in his king- 
dom. They went so far as to send a 
counter embassy to prejudice the claim 
of the nobleman, by declaring their un- 
willingness to receive him as their sov- 
ereign. How applicable this was to the 
Jews, who rejected their Messianic 
King, is obvious to all. In the whole 
line of their history, which was that of 
a rebellious and stiff-necked people, in 
their persecution and rejection of God's 
messengers the prophets, and their sub- 
sequent rejection of the Messiah him- 
self, their cry had gone up to heaven, 
" We will not have this man to reign 
over us." Those who base this parable 
on the visit of Archelaus to Rome, find 
the groundwork of this message, in the 
deputation of fifty persons sent by the 
Jews to Augustus to complain against 
Archelaus. In regard to the verb 
hated, the tense in the original refers it 
to a permanent, settled hatred, enter- 
tained towards the prince even before 
he set out on his journey. So the ha- 
tred to Christ was deep-seated in the 
Jewish nation, and increased in viru- 
lence, under every effort which divine 
love and forbearance put forth for its 
removal, until it reached its culminating 
point in the crucifixion of Him, who 
was their true and rightful Prince and 
Messiah. The word citizens in the para- 
ble was well chosen to represent the 
citizens of Jerusalem, who were the 
ehief actors in the apprehension and 
crucifixion of Jesus. Sent a message 
after him. Trench refers this to an 
embassage sent by this faction to the 
court whither their prince had gone, to 
anticipate and counterwork him there, 
and to declare how unwelcome his ex- 
altation would he. There is no doubt 
that embassage would be the better trans- 
lation here, and that the words this 



300 



LUKE. 



[A. D„ 33. 



15 And it came to pass, that 
when he was returned, having re- 
ceived the kingdom, then he com- 
manded these servants to be call- 
ed unto him, to whom he had 
given the money, that he might 

man (contemptuously spoken, see N". 
on Matt. 26 : 61), evinces the presence 
of the prince, when the embassy uttered 
their protest against his authority. It 
is worthy of note, that the terms of this 
message are similar to the declaration 
which twice fell from the lips of the 
Jews, "We have no king but Cesar," 
and, " Write not the king of the Jews." 
See John 19 : 15, 21. 

15. Having received, &c. He had 
been successful in the object of his 
journey, and now returned fully con- 
firmed in his government. Thus Jesus 
was constituted King in Zion, at the 
time the decree went forth, " Thou art 
my Son, this day have I begotten thee." 
Compare Ps. 2 : 6-12, where is the pro- 
phetic annunciation of the very en- 
thronement set forth in this parable. 
Then he commanded. The original is 
and he commanded, which connects this 
act with his return, as one of immediate 
sequence. He lost no time in reward- 
ing his faithful servants, and it is wor- 
thy of remark, that his love for them 
so far outweighs his displeasure with 
his enemies, that his vengeance is de- 
ferred, until he has praised and reward- 
ed their fidelity. Such also is the order 
of rewards and punishments at the final 
judgment. See Matt. 25 : 31-46. That 
he might know how much every man had 
gained by trading; literally, that he 
might know who had gained by trading 
(and) what. The inquiry here insti- 
tuted was twofold, as to who of the 
servants had been diligently engaged in 
employing the money to advantage ; 
and what such of them as had done so, 
had respectively gained by trading. 
Alford translates, what business each had 
carried on. But the kind of business 
was of minor importance, the thrift and 
enterprise of these servants, as evinced 
by their answer, constituting the main 
object of the inquiry. The verb had 



know how much every man had 
gained by trading. 

16 Then came the first, saying, 
Lord, thy pound hath gained ten 
pounds. 

17 And he said unto him, 

gained by trading, is the same as the 
one rendered occupy, in v. 13, only that 
it is so compounded, as to convey the 
additional idea of a thorough completion 
of the service assigned them. The use 
of the word in_ even more emphatic 
form, showed with what strict re- 
sponsibility these servants were to be 
held to the very letter of their instruc- 
tions. The stern character for justice, 
evinced by this prince in all his acts, is 
referred to, but with a very contuma- 
cious spirit and in false terms of re- 
proach, by the slothful servant in v. 21. 
16. Then came; literally, came for- 
ward to the royal tribunal, where they 
were to render their account. The first 
who had been summoned into his lord's 
presence. The investigation is carried 
on with each one separately. The gen- 
eral good conduct of the servants taken 
as a body, cannot atone for the un- 
faithfulness of any individual of the 
number. Each must stand or fall on 
his own merits. Thy pound hath gained. 
Alford notices the humility with which 
these words are spoken, in comparison 
with the reply of the servant in Mat- 
thew, "behold I have gained beside 
them five talents more." The words 
thy pound, in which all ownership of 
the money is disclaimed by this faith- 
ful servant, is worthy of notice in esti- 
mating his character. The large in- 
crease upon his capital is also to be 
marked, and the reward of ten cities, in 
keeping with the regal power with 
which the prince had now been in- 
vested, and which enabled him to re- 
ward his faithful followers by making 
them rulers over the cities and towns 
of his kingdom. This method of re- 
ward was common among ancient kings 
and princes. The word translated hath 
gained, signifies literally, has worked out, 
as though it was the gift of his lord, 
which had increased itself tenfold, and 



A. D. 33.] 



CHAPTER XIX. 



301 



Well, thou good servant : because 
thtru hast been * faithful in a very 
little, have thou authority over 
ten cities. 

18 And the second came, say- 

h Mat. 25 : 21 ; ch. 16 : 10. 

not its wise and energetic management 
by himself. It would be difficult to find 
elsewhere an example of such a con- 
junction of modesty and true merit. 
Paul attained this grace to an eminent 
degree (see Gal. 2 : 20), and every be- 
liever in Christ must to a greater or 
less extent realize his own worthless- 
ncss, apart from the grace of christian 
diligence and activity given him by 
Jesus Christ. Drummond notices the 
unbounded power of expansion in the 
gift of God's grace in Christ, when 
really and faithfully received by his ser- 
vants. " As far as the similitude teach- 
es, there was no reason why the servant 
who gained five pounds might not have 
gained ten, nor why the other might not 
have gained twenty. The limitation, as 
it regards the productiveness of the gift 
of God's grace, does not spring from 
any thing in that gift itself, but from 
lack of faithfulness and unceasing dili- 
gence on the part of those who have it." 
17. Well. A word of approval, brief, 
but comprehensive and final. His pro- 
bation is now ended and his course is 
approved. Toil, labor, anxiety, suffer- 
ing, watchfulness, have all ceased. 
Henceforth his existence is to be one 
of honor and enjoyment. A very little. 
The sum intrusted to him was compar- 
atively small, but it served to test his 
industry and fidelity, and therefore was 
not permitted to limit his reward. An- 
tithetic to this small sum of a single 
pound, was the governorship of ten 
cities, a trust both honorable and great, 
and for which the servant had shown 
his eminent qualifications. Have thou 
authority ; literally, know or be assured 
that you have authority, i. e. are even 
now put in authority over ten cities. 
The structure of the original indicates 
the possession of this authority by the 
servant, before he was notified or aware 
of it. So at the last day, the righteous 



ing, Lord, thy pound hath gained 
five pounds. 

19 And he said likewise to 
him, Be thou also over five cities. 

20 And another came, saying, 
Lord, behold, here is thy pound, 

are to enter upon the inheritance of a 
kingdom, prepared for them from the 
foundation of the world. The heavenly 
inheritance, the final reward of obedi- 
ence is not something contingent or 
doubtful, but is reserved in heaven for 
such as are kept by the power of God 
through faith unto salvation (1 Pet. 1 : 
3-5). 

18. Came, a different verb from the 
one employed in v. 16, and signifying 
less intimacy and nearness of approach. 
TJiy pound hath gained, &c. The same 
modest disclaimer of all personal merit 
is made use of here, as in the report of 
the servant who had gained ten pounds. 
It is to be noticed that the sum intrust- 
ed in this parable to the servants was 
the same, but their improvement of it 
different. The reward is therefore in 
each case proportionate to the increase 
on the principal committed to them. 
But in Matthew, the sums respectively 
intrusted to the servants varied, while 
the ratio of improvement was in each 
case the same. The reward was there- 
fore the same. One great and harmo- 
nious truth underlies these parables, 
that rewards in the future state will be 
proportionate to the fidelity with which 
our service on earth has been perform- 
ed ; and that the measure of our reward 
will not depend upon the amount com- 
mitted to our charge, but upon the 
faithful discharge of the duties devolv- 
ing upon us from our opportunities and 
means of usefulness. 

20. Another. Whether this was the 
only one who proved unfaithful, or 
whether there were others of the ten, 
who were chargeable with neglect of 
duty, we are not informed. He is the 
representative of a class, and in him we 
have the illustration of the doom, which 
awaits those who are slothful in their 
Lord's service. As the enemies refer- 
red to in v. 27, are the openly impeni- 



302 



LUKE. 



[A. D. 33. 



which I have kept laid up in a 
napkin : 

21 l For I feared thee, because 
thou art an austere man : thou 
takest up that thou layedst not 
down, and reapest that thou didst 
not sow. 

22 And he saith unto him, m Out 
of thine own mouth will I judge 
thee, thou wicked servant. n Thou 

l Mat. 25 : 24. m 2 Sa. 1:16; Job 15 : 6; 
Mat. 12 : 37. n Ma. 25 : 26. 



tent, this unworthy servant must repre- 
sent the professed followers of Christ 
who have no grace in their heart, but 
are hypocrites and deceived souls in 
the visible church on earth. Olshausen 
claims for him, and the parallel persons 
represented in Matthew by the five 
foolish virgins, and the unprofitable 
servant in the parable of the talents, 
the condition of such persons as have 
grace in their heart, but mixed with 
false views and remissness of duty. 
But this is contrary to the spirit and 
scope of all these parables, and the di- 
rect address, wicked and slothful ser- 
vant, which shows, both in this and in 
the corresponding parable in Matthew, 
our Lord's estimate of his true charac- 
ter. Laid up for safe keeping. Nap- 
kin. This article was attached to the 
girdle, or upon the hand or left arm, 
and was frequently employed to enfold 
things which were to be carefully car- 
ried or kept. This wicked sluggard 
bound up the money in this napkin, and 
carried it about continually with him, 
to be assured of its safe keeping. 
Trench remarks, that this idle servant 
did not use the napkin or sudarium for 
its proper use, to remove the sweat and 
dust from his face, resulting from active 
labor (Gen. 3:19), and he therefore put 
it to the use here mentioned, In Mat- 
thew, the servant buried the treasure 
for safe keeping under the ground, 
either through his greater indolence, 
or because the sum was too large to 
carry about on his person. 

21-24. The language of the parable 
is here very similar to the correspond- 



knewest that I was an austere 
man, taking up that I laid not 
down, and reaping that I did not 
sow: 

23 Wherefore then gavest not 
thou my money into the bank, 
that at my coming I might have 
required mine own with usury ? 

24 And he said unto them that 
stood by, Take from him the 
pound, and give it to him that 
hath ten pounds. 

ing portion of that in Matt. 25 : 24-28, 
and the reader is therefore referred to 
the full comments on that passage. 
Austere. Harsh, stern, unforgiving. 
The word is literally employed of that 
which is harsh and bitter to the taste. 
In Matthew, it is hard, literally, some- 
thing dried or shrivelled up, so as to 
be harsh and rough to the touch. Both 
words have, therefore, the same signi- 
fication in the parables. Out of thine 
oxon mouth, i. e. on the very principle 
of your excuse for unfaithfulness. Thou 
wicked servant. Better and more em- 
phatic the original, wicked servant ! the 
pronoun being needlessly supplied in 
our version. See N. on Matt. 23 : 24. 
In Matthew, wicked and slothfid servant. 
Allusion may have been had there to 
the fact that the servant buried his 
treasure, being too indolent to carry it 
about on his person for safe keeping. 
I would not, however, press this epithet 
slothful, to teach any excess of that 
quality in the servant who buried his 
treasure, over the one who carried it 
about with him. They were both guilty 
of the most culpable indolence, and 
justly condemned therefor. Bank or 
counter of the money-changers. The 
exchangers of Matthew, were the bank- 
ers or persons who sat at the counter 
or table to transact the necessary busi- 
ness. These persons not only ex- 
changed money, but received it on de- 
posit with interest, and hence, as I have 
remarked in my note on the parallel 
passage in Matthew, to have loaned the 
money to these men would have been 
far preferable to burying it in the earth, 



A. D. 33.] 



CHAPTER XIX. 



303 



25 (And they said unto him, 
Lord, lie hath ten pounds.) 

-6 For I say unto you, " That 
unto every one which hath shall 
be given ; and from him that hath 
not, even that he hath shall be 
taken away from him. 

'21 But those mine enemies, 
which would not that I should 
reign over them, bring hither, and 
slay them before me. 

o Mat. 13 : 12; & 25 : 29: Ma. i : 25 ; ch. 
8:18. 

or carrying it idly about in a napkin. 
The owner could then have obtained 
the lawful interest (mine own icith usury, 
v. 23) of bis money, which would have 
been better than to have it lie entirely 
useless. The verb rendered, might have 
required, literally signifies might have 
done, in the sense of exact, claim, as 
the payment of interest, fines, taxes, 
and any thing which is legally due. 
See X. on 3:13, where the same verb 
is employed in the sense of to extort, 
under pretence of legal collection of 
money, litem that stood by, i. e. the 
officers in attendance. See X. on Matt. 
25 : 28. 

25. And they said, &c. This paren- 
thetic expression is not that of the per- 
sons to whom Jesus spake the parable, 
but of those in the parable who stood 
by, when the king was reckoning with 
his servants. To these same courtiers, 
who expressed their surprise that the 
money should have been bestowed upon 
one already so richly rewarded, the 
words in v. 26 are addressed. In this 
parable all that is represented as being 
done to the wicked servant, was to de- 
prive him of the money originally com- 
mitted to him. It cannot be doubt- 
ed, however, that he was included in 
the number of the king's enemies (v. 
27), and doomed with them to undergo 
capital punishment. Matthew's cast ye 
the unprofitable servant, &c, would of 
itself justify such a conclusion. His 
whole demeanor, both in neglecting his 
duty during his lord's absence, and his 
false and impudent charge in v. 21, 



28 1" And when he had thus 
spoken, ?> he went before, ascending 
up to Jerusalem. 

29 q And it came to pass, when 
he was come nigh to Bethphage 
and Bethany, at the mount called 
the mount of Olives, he sent two 
of his disciples, 

30 Saying, Go ye into the Tal- 
lage over against you; in the 
which at your entering ye shall 

p Ma. 10 : 32. 
q Mat. 21 : 1 ; Ma. 11 : 1. 



showed that he belonged in heart, at 
least, to that wicked faction which sent 
the insulting message in v. 14. 

27. This verse answers to v. 30 in 
Matthew's parable. It can hardly be 
questioned, that the destruction of Je- 
rusalem is here primarily intended, but 
it Avould deprive the passage of its 
principal force, to limit it to the tem- 
poral punishment of Christ's enemies. 
The language has a more extensive sig- 
nification, and includes the final over- 
throw and punishment of all the ene- 
mies of truth in the world to come. See 
1 Cor. 15 : 24-58. 

28. Our Lord now resumes his jour- 
ney towards Jerusalem. He went before, 
i. e. he led the way with the holy fervor 
and zeal of one, who is hastening to 
the achievement of some great work. 
See X. on Mark 10 : 32. Our Lord did 
not falter in his purpose, although he 
well knew the awful nature of the suf- 
ferings which awaited him at Jerusa- 
lem. Ascending^ The city of Jerusa- 
lem was geographically several thou- 
sand feet above the Jordan, on which 
was the Plain of Jericho. See N. on 10 : 
30. 

29-44. Our Lord's triumphant En- 
try into Jerusalem. Bethany. Jeru- 
salem. See Ns. on Matt. 21 : 1-17 ; 
Mark 11 : 1-11. There is a close ver- 
bal resemblance between the Evange- 
lists, in this remarkable portion of our 
Lord's history, yet with enough diver- 
sity of expression, to establish their 
respective claims to independent au- 
thorship. Between this triumphal en- 



304 



LUKE. 



[A. D. 33. 



find a colt tied, whereon yet never 
man sat : loose him, and bring 
him hither. 

31 And if any man ask yon, 
Why do ye loose him? thus 
shall ye say unto him, Because the 
Lord hath need of him. 

32 And they that were sent 
went their way, and found even 
as he had said unto them. 

33 And as they were loosing 
the colt, the owners thereof said 
unto them, Why loose ye the colt ? 

34 And they said, The Lord 
hath need of him. 



try into the city, and the visit at the 
house of Zaccheus, the best harmonists 
unite in placing the visit at wethany. 
(John 12 : 1, 9-11), where it is prob- 
able he spent the night. See K on 
John 12 : 1. 

32. And found even as he had said 
, unto them. This is omitted in the other 

Evangelists, although implied in their 
narration, especially in that of Mark. 
No one can well reject the evidence of 
our Lord's omniscience furnished in this 
incident. 

33. The owners, i. e. persons belong- 
ing to the family of the owner.. In 
Mark, " certain of them that stood 
there." 

35. They cast their garments. The 
verb is expressive of hasty action, and 
shows their alacrity in preparing a seat 
for their Master upon the back of the 
animal. The pronoun they, is not to 
be limited to the two disciples who had 
gone for the colt. Others united in 
this pious act. They set Jesus thereon ; 
more literally, they assisted Jesus to 
mount thereon. In Mark, he sat thereon, 
the previous act of mounting the colt 
being passed over. 

36. As he went, &c. The spreading 
of their garments in the way, was not 
a premeditated but a spontaneous act 
arising from the occasion itself. The 
multitude, as they drew near the city, 
became animated with such enthusiasm, 
and inspired with such hopes of the im- 



35 And they brought him to 
Jesus : r and they cast their gar- 
ments upon the colt, and they set 
Jesus thereon. 

36 s And as he went, they spread 
their clothes in the way. 

37 And when he was come 
nigh, even now at the descent of 
the mount of Olives, the whole 
multitude of the disciples began 
to rejoice and praise Grod with a 
loud voice for all the mighty 
works that they had seen ; 

r 2 Ki. 9 : 13; Mat. 21 : 7; Ma. 11 : 7; John 
12 : 14. s Mat. 21 : 8. 

mediate establishment of Christ's king- 
dom, that with one impulse they united 
in this public acknowledgment of the 
Messiahship of Jesus, and shouted forth 
their acclamations of joy and praise. 
So loud and imposing were these dem- 
onstrations of joy, that when he was 
come into Jerusalem, the whole city 
was moved to inquire who it was, whose 
coming into the city was attended with 
such public manifestations of joy (see 
Matt. 21 : 19). As it respects the act of 
casting their garments in the way, it 
would seem from 2 Kings 9:13, that it 
was a common ceremony before kings 
and princes. Webster and Wilkinson 
say that similar respect is shown in 
Hindostan to men of rank and stran- 
gers. 

37. This verse is peculiar to Luke, 
and fixes definitely the place where the 
people burst forth into acclamations of 
praise. A t the descent (literally, close on 
to the descent) of the mount of Olives, 
i. e. when he was about to descend the 
slope towards Jerusalem. This shows 
that it was when the city, in all its im- 
posing splendor and beauty of situation 
(Ps. 48 : 2), crowned with its magnifi- 
cent temple, and embalmed in their 
purest and holiest associations by the • 
memories of the past, became full in 
sight from the summit of Olivet, that 
the multitudes shouted forth their ho- 
sannas to the Son of David, whom they 
verily thought was now to erect his 



A. D. 33.] 



CHAPTER XIX. 



305 



38 Saying, ' Blessed be the King 
that conieth in the name of the 
Lord : " peace in heaven, and glory 
in the highest. 

t Ps. US : 26 : ch. 13 : 35. 



throne in the city before them, and re- 
store the nation to independence and 
power. TJie whole multitude of the dis- 
ciples must be so interpreted as to in- 
clude, what Matthew in a wider sense 
denominates "the multitude that went 
before and that followed." It is not 
unlikely that his disciples and more in- 
timate friends, who formed the centre 
of the procession, and were in his more 
immediate attendance, first raised the 
triumphal shout, in which the proces- 
sion before and behind joined. Began 
to rejoice and praise God. This trans- 
lation is not quite faithful to the origi- 
nal, which is, began, rejoicing, to praise 
God. This makes their joy the moving 
cause of their ascriptions of praise. 
The hosannas were but the outward ex- 
pression of emotions which they could 
no longer suppress. With a loud voice 
is added as a heightening circum- 
stance. Their joy was so great that it 
could find vent only in the loudest ac- 
clamations. For all the mighty works, 
&c. Some of his wondrous works were 
doubtless recounted by them to one 
another, thus adding a new and fresh 
impulse to their notes of praise. Espe- 
cially may we suppose that the raising 
of Lazarus from the dead, that most re- 
cent and wonderful of all his miracles, 
and which aroused his enemies to the 
most deadly resentment, formed no in- 
considerable feature in the mighty 
works which they recounted to one 
another, as they mingled their hosan- 
nas in jubilant triumph. 

38. Blessed be the King, &c. Their 
language had a depth of meaning, of 
which they had at this time but a faint 
'conception. He was indeed a king, but 
his kingdom was not as they supposed 
of this world (John 18 : 36). They were 
looking for a manifestation of his Mes- 
sianic power, and probably had the 
most lively hope that the day of their 
thraldom to the Romans was at an end. 



39 And some of the Pharisees 
from among the multitude said 
unto him, Master, rebuke thy 
disciples. 

u Ch. 2:14; Ep. 2:14. 

But unutterable suffering and agony lay 
in the path of Him, whom they were 
conducting in triumph to the city. He 
was to wear a crown, but not until he 
had first been crowned with thorns. 
The sceptre of the universe was not the 
first to be put into his hand, but one of 
mock royalty. He was to be consti- 
tuted King in Zion, but not until he had 
descended to the grave by a cruel and 
ignominious death. He knew all this. 
The thousands who were shouting 
around him were ignorant of it. Yet 
as Mary anointed him for the burial, 
without knowing the full significancy of 
her pious act, so they rightly acclaim 
him King, although the time and man- 
ner of his enthronement was to be far dif- 
ferent from what they were at this time 
expecting. Peace in heaven. Some take 
heaven in the sense of the whole moral 
universe, and refer these words to the 
final subjugation of the enemies of truth 
referred to in 1 Cor. 15 : 24-28. But 
we can hardly suppose that the multi- 
tudes who uttered these words, had 
such enlightened and sublime views of 
the future glory and universal domin- 
ion of the Messiah. It is better there- 
fore to refer it to the blessing of peace 
to be dispensed upon earth as the gift 
of heaven. See N. on 2 : 14. The Mes- 
sianic reign, after the overthrow of the 
enemies of God's chosen people, in the 
estimation of the Jews, was to be one 
of peace and prosperity. The whole 
earth was to be at rest, and unto Jeru- 
salem as the metropolis of the world, 
were the nations to look for the ad- 
ministration of law and equity, and the 
adjustment of all international differ- 
ences and causes of war. 

39. The Pharisees, in greater or less 
numbers, seem always to have been on 
hand to watch his movements, and catch 
some word or expression, which they 
might make the ground of accusation. 
Here they take offence at the applica- 



306 



LUKE. 



[A. D. 33. 



40 And he answered and said 
unto them, I tell you that, if 
these should hold their peace, x the 
stones would immediately cry out. 

41 ^T And when he was come 

x Hab. 2 : 11. 



tion to Jesus of prophetic words, which 
could be used only of the Messiah, 
which personage they denied him to be. 
In the same spirit of unbelief, the chief 
priests and scribes rebuked our Lord, 
after he came into the temple, for per- 
mitting the application to himself of 
such ascriptions of praise. See W. on 
Matt. 21 : 15, 16. But who were these 
Pharisees, and how came they among 
the rejoicing multitude ? Some expos- 
itors think that hypocritically disguising 
their real hatred and opposition, they 
had mingled in the company as his 
friends and followers, in order to report 
on their arrival at Jerusalem, any un- 
guarded word or deed, which they had 
noted by the way, and which they 
might turn to his prejudice. Thrown 
off their guard by this triumphal en- 
trance of Jesus into the city, and the 
enthusiastic shouts of the multitude, or 
deeming it no longer necessary to wear 
the mask of hypocrisy, they betrayed 
their true character and purpose, in 
this envious direction to rebuke the dis- 
ciples. But this is so different from 
their usual open and undisguised oppo- 
sition, that we cannot receive it as the 
true explanation of the presence of 
these persons. The probability is that 
they had attended him as representa- 
tives of their class all the way from 
Perea, and took no pains to conceal 
their hostility to him. If this does not 
satisfactorily account for their presence 
on this occasion, we may suppose them 
to have gone forth from the city at this 
time, to learn the cause of the demon- 
strations of joy, with which the great 
multitude were descried descending the 
slope of Mount Olivet. But whoever 
these Pharisees may have been, wheth- 
er they had mingled with the multitude, 
as his pretended friends, in order the 
better to spy out some ground of accu- 
sation, or were standing aside as spec- 



near, he beheld the city, and v wept 
over it, 

42 Saying, If thou hadst known, 
even thou, at least in this thy day, 
the things which belong unto thy 

y John 11 : 35. 



tators of the scene, in a sort of holy 
horror at what they deemed such im- 
pious adoration, bade him rebuke his 
disciples. Our Lord replied by uttering 
what was probably a proverbial expres- 
sion, to denote the impossibility of 
keeping out of sight or smothering a 
great truth which admits of no conceal- 
ment. The sentiment is, that if his dis- 
ciples held their peace on an occasion 
like this, it would betray such criminal 
indifference and stupidity, that the very 
stones beneath their feet and around 
them, would rebuke their coldness by 
acknowledging and proclaiming his 
kingly dignity. Some expositors find 
a reference here to Habak. 2:11, but the 
resemblance is a chance and verbal one. 

41. Amidst the acclamations of the 
multitude, our Lord sloAvly descends the 
slope of Olivet, and when the city in all 
its beauty, and magnificence, becomes 
fully exposed to his A-iew, such a sense 
of its guilt and future ruin overwhelmed 
his spirit, that he began to weep tears 
of grief, intermingling words of pathos 
and tenderness, such as have never been 
equalled. When it is borne in mind, 
that our Lord experienced these sad 
emotions, in the very midst of the ho- 
sannas, which the multitude were shout- 
ing in honor of the " Son of David," we 
must conclude that it was the prospect 
of no common doom, which drew tears 
from the eyes of the Son of God, and 
caused him to utter such words of im- 
passioned tenderness and grief. 

42. If thou hadst knoum. A better 
translation, would that thou hadst 
known. This would avoid the neces- 
sity of the ellipsis, it had been well with 
thee, and besides is far more impas- 
sioned, being suited to the deep an- 
guish of the Kedeemer's heart, which 
found its appropriate utterance in Oh 
that thou hadst known. The pronoun 
thou is not repeated in the original, as 



A. D. 33.] 



CHAPTER XIX. 



307 



peace ! but now they are hid from ! shall ■' cast a trench about thee, 



thine eyes. 

43 For the 
upon thee, that 



j and compass thee round, and keep 
days shall come thee in on every side, 

s Is. 29 : 3, 4; Je. 6 : 3 6 ; ch. 21 : 20. 



thine enemies 



it is in our English version, and to the 
injury of the exact sense. The idea is i 
simply this, if thou also (as well as these 
multitudes who are now openly ac- 
knowledging my Messiahship) hadst 
known, ho. The contrast between the 
unbelief which threw its dark pall over 
the city, and the simple faith of those 
in his' train, appears to have been 
brought by the circumstances of his 
public entry, very vividly before his 
mind, and given shape to his ejacula- 
tions of sorrow. At leant restricts 
the blame of their guilt in full degree 
to the present time. They had rejected 
God's messengers, the prophets, in 
former times. From the time of their 
departure from Egypt, they had been 
a stiff-necked and rebellious people. 
But in his gracious tenderness, our 
Lord overlooks as it were the past, 
"If thou hadst known, at least in tills 
thy day." The words in this thy day 
refer to the time of thy visitation, spoken 
of in v. 44, the time when God espe- 
cially visited them in mercy by the 
manifestation of his Son, as the Mes- 
siah long promised and earnestly ex- 
pected, by all such as were waiting for 
the Consolation of Israel. The things 
ichich belong to thy peace, i. e. are con- 
ducive to thy peace, perpetuity, and 
prosperity. The original is highly con- 
densed, the words things ichich belong 
being very properly supplied in our 
English translation. The sense, but 
not the beauty and tenderness of the 
original, is transferred to our language. 
Peace has its highest reference to spir- 
itual tranquillity and prosperity, not ex- 
cluding, however, the idea of temporal 
peace and happiness, which were lost 
by the Jews in their refusal to ac- 
knowledge the Messiah. Are hid by a 
voluntary rejection of the evidence, 
which our Saviour gave of his divine 
mission. What is called in theological 
language judicial blindness, or the being 
leftof God to unbelief and impenitence. 



is always preceded by a voluntary 
shutting of the eye to the claims of 
truth, and a wilful perversion of God's 
merciful provision for the recovery of 
the soul from sin and death. Our Lord 
well knew that the city was thus doomed 
of God, by its voluntary rejection of 
Him as their Messiah. The fearful ca- 
tastrophe which was rapidly drawing 
nigh, and which was the precursor of 
more dreadful judgments in the world 
to come, awoke in his soul the most 
poignant and irrepressible grief. 

43. This verse contains the reason 
why Jesus wished so earnestly that Je- 
rusalem had known the things which 
pertained to its peace. It is a brief 
epitome of those calamities and horrors 
predicted more fully in Matt. 24. It is 
not correct to refer it, as some do, to 
the things hidden from their eyes in 
the sense of namely that the days shall 
come. The plural days are placed by 
some in emphatic contrast with the 
words this thy day, in v. 42. But it is 
better to refer them to the designation 
of time in general, the instances of 
which use of the expression are com- 
mon in the Old and Xew Testaments. 
Upon thee. The preposition in the 
original communicates the idea of the 
burden of evil, which those days would 
bring upon the city. Tliine enemies. 
The Bomans. A trench, i. e. a ram- 
part or mound. The word literally 
signifies a pointed stake, and then a 
place paled in or palisaded. The an- 
cient mound raised against cities was 
constructed of earth thrown up, and 
set with shaij§) stakes or palisades. The 
excavation made by the earth thus re- 
moved, was called the trench, and was 
on the side of the rampart next to the 
city. Joseph us (Bel. Jud. v. 6 § 2) 
says that Titus, in order to press the 
siege more vigorously, gave orders to 
his soldiers to fire the suburbs, and 
ordered that they should bring timber 
together and raise banks against the 



308 



LUKE. 



[A. D. 



44 And a shall lay thee even 
with the ground, and thy chil- 
dren within thee ; and h they shall 
not leave in thee one stone upon 
another; c because thou knewest 
not the time of thy visitation. 

4£ d And he went into the tem- 
ple, and began to cast out them 

a 1 Ki. 9 : 7, 8 ; Mi. 3 : 12. b Mat. 24 : 2 
Ma. 13 : 2 ; eta. 21 : 6. c Da. 9 : 24; eta. 1 
68, 7S ; 1 Pe. 2 : 12. d Mat. 21 : 12 ; Ma. 11 
11, 15 ; Jotan 2 : 14, 15. 



city, which was as soon as possible car- 
ried into execution. Compass thee 
round as besiegers a city. In the fifth 
year of the war, the city was entirely 
shut in by the Romans. This is re- 
ferred to in the next clause, keep thee 
in on every side, i. e. so enclose the 
city that none could leave it without 
falling into the hands of the besiegers. 

44. Shall lay thee even with the 
ground. See N. on Matt. 24 : 2, where 
this prediction is repeated. The trans- 
lation would better answer to the force 
of the verb, if it were shall dash thee 
level with the ground, the metaphor 
being taken from an edifice, violently 
thrown down in a heap of promiscuous 
ruin. Thy children within thee belongs 
to the same verb in the varied sense 
shall destroy, put to death thy children, 
&c. The idea is that both the city and 
people would be given to utter destruc- 
tion. Because thou knewest not, &c. 
This was the great and crowning reason 
why the city was given up to be de- 
stroyed. It had been insensible of the 
presence of Him who alone had power 
to avert this ruin. By the rejection of 
Him, they had put the crowning act to 
their long series of rebellions, and had 
filled the measure of their iniquities. 
The word visitation is h^re employed 
in a good sense of a visitation of mercy 
and love. See Gen. 21 : 1 ; Ruth 1 : G ; 
Luke 1 : 68, 18; 1 : 16. Sometimes, 
however, it is used of a visitation to in- 
flict evil. See Job 35 : 15 ; Isa. 29 : 6 ; 
Ex. 20: 5. 

45-48. The Cleansing of the Tem- 
ple. Jerusalem. Third day of the week. 
Sec Ns. on Matt. 21 : 12, 13 ; Mark 11 : 



that sold therein, and them that 
bought ; 

46 Saying unto them, "It is 
written, My house is the house 
of prayer ; but f ye have made it a 
den of thieves. 

47 And he taught daily in the 
temple. But the 9 chief priests 
and the scribes and the chief of 

e Is. 56 : 7. / Je. 7 : 11. 
g Ma. 11 : 18; Jotan 7: 19; & 8 : 37. 

15-19. The narration of this incident 
in Mark is the most full and particular, 
that of Matthew, the least so. This 
cleansing of the temple, according to 
Mark's order of events, took place the 
day after his triumphal entrance into 
the city. This should be kept in mind, 
in order to a clear and connected view 
of the events which crowded this week 
of our Lord's passion. 

46. Is the house of prayer. In Mat- 
thew and Mark, shall be called the house 



ofpr, 



Luke speaks of the reality 



of the thing ; the other evangelists, of 
its being thus called. 

47. He taught; literally, was teach- 
ing. Daily, i. e. from the time of his 
public entrance, until the night of his 
apprehension. This was his heavenly 
work. Up to the last hour of his pub- 
lic ministry, he was assiduously em- 
ployed in teaching the people, confirm- 
ing his disciples, confounding his en- 
emies, and laying deep and firm the 
foundation upon which his church was 
to be reared. But the chief priests, &c. 
What a contrast to our Lord's mission 
of peace and labors of love. While he 
was expending the few hours yet allot- 
ted to him on earth, in acts of benevo- 
lence and love, these wicked men were 
plotting how they might destroy him. 
They were not the low rabble who were 
engaged in this diabolical purpose, but 
the religious leaders and members of 
the highest judicatory of the nation, the 
chief priests and scribes, and the chief 
of the people. The verb sought should 
be translated were seeking, denoting 
their unremitted efforts to accomplish 
their plans. 



A. D. 33.] 
people 



CHAPTER XX. 



309 



sought 



to destroy 



the 
him, 

48 And could not find what 
they might do : for all the people 
were very attentive to hear him. 



A 



one 



CHAPTER 

it came to 

of those 



XX. 

pass, that on 
days, as he 



48. Could not find, &c. Literally, 
could not find the (way) in which they 
might do it. The next clause furnishes 
the reason for this. All the people, &c. 
The chief men of the nation were com- 
bined and arrayed against him in deadly 
hostility, but the people were very at- 
tentive ; literally, hung upon, as when 
one drinks in all that another says. 
The additional idea of astonishment at 
his doctrine is noted in Mark. Doubt- 
less the words of our Lord in these his 
last days, were of peculiar depth, ten- 
derness and solemnity. The themes 
were the spirituality of God's law, the 
necessity of faith and repentance as a 
prerequisite to the blessings of the Mes- 
sianic dispensation, and solemn warn- 
ings against the formality and hypoc- 
risy of the Pharisees. Allusions to his 
own approaching sufferings and death, 
were doubless made, which were so op- 
posed to their views of a conquering, 
triumphant Messiah, as to excite their 
highest wonder, and give rise to discus- 
sions among themselves as to what the 
Great Teacher meant. Thus in his 
daily teachings, he was drawing his 
earthly ministry to a close, and pre- 
paring the minds of his followers for 
the awful scene which was approaching. 

CHAPTER XX. 

1-8. Our Lord's authority ques- 
tioned. Jerusalem. Fourth Day of the 
Week. See Ns. on Matt. 21 : 23-2*7 ; 
Mark 11 : 27-33. The evangelists re- 
port this incident almost in the same 
words. 

1. One of those days of his being in 
Jerusalem referred to in 19-47. As he 
taught; literally, was teaching. In 
Mark, as he was walking. In ancient I 



taught the people in the temple, 
and preached the gospel, the chief 
priests and the scribes came upon 
him with the elders, 

2 And spake unto him, saying, 
Tell us, b by what authority doest 
thou these things ? or who is he 
that gave thee this authority ? 

a Mat. 21 : 23. b Ac. 4 : 7 ; & 7 : 27. 



times instruction was frequently im- 
parted, while the teacher was walking 
with his disciples. Perhaps, however, 
the expression in Mark has no other 
meaning, than that he was passing from 
one court of the temple to another, as 
he might find it necessary or convenient 
for the instruction of the people. Came 
upon him. The verb denotes a sudden, 
unexpected approach. It was the evi- 
dent intention of these enemies of our 
Lord to overawe him by their presence, 
and. to render it more effectual, they 
came suddenly upon him, and in great 
numbers, demanding his authority for 
assuming the office and functions of a 
public religious teacher. Webster and 
Wilkinson think that the word does not 
necessarily imply hostile intent. It cer- 
tainly does, however, in the connection 
in which it here stands. There is the 
idea of arrest and interruption, as a 
criminal is apprehended in the very 
midst of his illegal doings. This rude 
and malicious assault was two days af- 
ter the incident noticed in Matt. 21 : 
15, 16. 

2. Tell us. Declare plainly to us. 
Let there be no further concealment. 
The insinuation is intentionally con- 
veyed, that he concealed the warrant 
on which he pretended to act as a reli- 
gious teacher, because he knew its de- 
fective character. They demand now 
its production. By what authority. 
They had rejected the evidence fur- 
nished by his miraculous power, even 
though it embraced the stupendous 
miracle of the raising of Lazarus from 
the dead. They now ask for the au- 
thority under which he acted. What 
higher or more satisfactory evidence 
could be given them, than what he had 



310 



LUKE. 



[A. D. 33. 



3 And he answered and said 
unto them, I will also ask you 
one thing ; and answer me : 

4 The baptism of John, was it 
from heaven, or of men ? 

5 And they reasoned with them- 
selves, saying, If we shall say, 

already done? No proofs of his di- 
vine mission would have sufficed to re- 
move their unbelief, so deeply seated 
and malignant had it become. Had the 
heavens been rent asunder, and the 
same voice, which attested to the divine 
Sonship of Jesus on the banks of Jor- 
dan, and on the Mount of Transfigura- 
tion, been heard by these wicked men, 
they would have been as unyielding and 
desperate in their opposition as before. 
So Stier : " They now again ask for 
proof in the face of a three years' ex- 
hibition of proof; after three years' 
telling and testifying, he is now again 
to tell them ! " Who is he who gave is 
a little more full and emphatic, than 
who gave you in Matthew and Mark. 
There is more of rancorous hatred in 
the words, as recorded by Luke. Who 
is he ? Declare who it is that would 
commission such a man as you, to act 
as a religious teacher ? The very shape 
of the question carries with it their con- 
tempt of his claim to be a messenger 
sent of God. 

3. Answer me ; literally, tell me, re- 
sponding to the tell us, in v. 2. Thei'e 
is a dignity and authority in this reply, 
which shows that they had failed in 
their attempt to overawe or silence 
him. 

4. Was it from heaven, &c. This is 
virtually asking them by what authority 
John assumed the office of a public 
teacher. The question therefore re- 
torts upon his opponents the inquiry, 
which they had made in regard to the 
source of his authority. John was our 
Lord's forerunner, and it was the duty 
of the Pharisees and priests to have 
formed some definite opinion in regard 
to the source and nature of his mission, 
before they could consistently press 
Jesus to declare by what authority he 
acted. Had they studied in the light 



From heaven ; he will say, Why 
then believed ye him not ? 

6 But and if we say, Of men ; 
all the people will stone us : c for 
they be persuaded that John was 
a prophet. 

c Mat. 14 : 5: & 21 : 26: ch. 7 : 29. 



of prophecy the true character of John, 
and listened to the open and explicit 
testimony he bore to the Messiahship 
of Jesus, they would not have been at 
this late period of our Lord's ministry 
groping in the dark, as to his true 
character, and plying him with ques- 
tions rendered so useless, by the abun- 
dant light which had been shed upon 
the subject from the very commence- 
ment of his public ministry. The in- 
quiry therefore which Jesus put to 
these men, was something more than a 
mere resort to a counter dialectic strat- 
agem, to entangle them and render them 
dumb in the presence of the people. 
It was a reference to the abundant tes- 
timony which John, whom their con- 
sciences acknowledged as divinely com- 
missioned, had given in regard to the 
true mission of Jesus. They indeed 
overlooked every consideration, except 
what was immediately connected with 
their standing with the people, but this 
rendered the point of our Lord's inquiry 
not the less searching and significant. 

5. If we shall say, From heaven, &c. 
Of John's divine mission they could 
have no doubt, and it was to avoid the 
inquiry, which they knew their saga- 
cious opponent would put upon their 
avowal of this belief, ' why then believed 
ye him not when he spake of Me ? ' that 
they were driven to consider the prob- 
able consequences of denying that John 
was a messenger sent of God. 

6. Still more direful would be the re- 
sult, did they have the effrontery to 
pronounce John an impostor, in the 
hearing of the multitude. They had 
often encouraged the people in acts of 
violence. They had taught them the 
efficacy of mob violence, when argu- 
ment and reason failed them. A resort 
to this short method of ridding them- 
selves of a troublesome person, charac- 






A. D. 33.] 



CHAPTER XX. 



311 



7 And they answered, that they 
could not tell whence it was. 

8 And Jesus said unto them, 
Neither tell I you by what au- 
thority I do these things. 

9 % Then began he to speak to 
the people this parable ; d A cer- 
tain man planted a vineyard, and 
let it forth to husbandmen, and 
went into a far country for a long 
time. 

10 And at the season he sent 
a servant to the husbandmen, that 
they should give him of the fruit 
of the vineyard : but the husband- 
men beat him, and sent him away 
empty. 

11 And again he sent another 
servant : and they beat him also, 
and entreated him shamefully, 
and sent him away empty. 

12 And again he sent a third : 
and they wounded him also, and 
cast him out. 

13 Then said the lord of the 
vineyard, What shall I do ? I 
will send my beloved son : it may 

d Mat. 21 : 33 ; Ma. 12 : 1. 

tcrized their treatment of Jesus, and 
subsequently, of Stephen (Acts 7 : 54- 
60), and at a still later period, of Paul 
(Acts 21 : 27-36). But now they them- 
selves fear the violence of the people, 
if they deny to John, whom the whole 
nation revered as a holy man, the claim 
of being a teacher sent from God. Here 
then is their dilemma. On the one 
hand, the acknowledgment of John's 
claims would be followed by that dread- 
ed question, ' Why did ye not believe 
his testimony of Me ?' and on the other, 
the rejection of his claim as a divinely 
sent messenger, would be attended with 
extreme personal peril from the enraged 
multitude. They therefore prudently, 
but falsely, deny their ability to respond 
to his question. Of course they could 
have no further claim upon Jesus for 



be they will reverence him when 
they see him. 

14 But when the husbandmen 
saw him, they reasoned among 
themselves, saying, This is the 
heir : come, let us kill him, that 
the inheritance may be ours. 

15 So they cast him out of the 
vineyard, and killed him. What 
therefore shall the lord of the 
vineyard do unto them ? 

16 He shall come and destroy 
these husbandmen, and shall giver 
the vineyard to others. And 
when they heard it, they said 
God forbid. 

17 And he beheld them, and 
said, What is this then that is 
written, e The stone which the 
builders rejected, the same is be- 
come the head of the corner ? 

18 Whosoever , shall fall upon 
that stone shall be broken; but 
■^on whomsoever it shall fall, it 
will grind him to powder. 

19 T And the chief priests and 

e Ps. 118 : 22 ; Mat. 21 : 42. 
/ Da. 2 : 34, 35 ; Mat. 21 : 44. 

his reply to their question. If they re- 
jected John they would reject him ; if 
they would not believe John's testimony 
in his favor (John 1 : 15, 29-36 ; 5 : 33- 
36), they would not believe that which 
he should offer for himself. Hence it 
was idle to proffer to such men any fur- 
ther evidence of his Messiahship, so per- 
verse were they and obstinately bent on 
his destruction. 

9-19. Parable of the Wicked Hus- 
bandmen. Jerusalem. Fourth day of 
the Week. See Ns. on Matt. 21 : 33-46 ; 
Mark 12: 1-12. A comparison with the 
other Evangelists will show that Luke 
has all the essential features of the par- 
able, but has less particularity, espe- 
cially in his description of the vineyard. 
The length of time, in which the lord 
of the vineyard was absent, is referred 



312 



LUKE. 



[A. D. 



the scribes the same hour sought 
to lay hands on him; and they 
feared the people : for they per- 
ceived that he had spoken this 
parable against them. 

20 ^And they watched him, 
and sent forth spies, which should 
feign themselves just men, that 
they might take hold of his words, 
that so they might deliver him 

g Mat. 22 : 15. 

to alone by Luke, in the words for a 
long time (v. 9). The words God forbid, 
in v. 16, are commented upon in N. on 
Matt. 21 : 41. The words and they 
feared the people (v. 1 6), are not adver- 
sative in the sense of but they feared, 
but denote the state of apprehension 
and alarm with which they sought to 
lay hands upon him, and which restrain- 
ed them from those bold, open measures, 
which they would otherwise have adopt- 
ed to rid themselves of him. In this 
way Luke fully harmonizes with Mat- 
thew. The translation but feared the 
people, in Mark 12 : 12, is literally and 
more correctly and feared the people, 
his language being in the original pre- 
cisely like that of Luke, only that he em- 
ploys a word denoting a crowd or throng 
of people, where Luke uses the word 
people. There is a beautiful and consist- 
ent harmony therefore between the 
three Evangelists, in regard to this 
verse, which has been by some expos- 
itors denied. 

20-26. Insidious Question of the 
Pharisees respecting Tribute to Ce- 
sar. Jerusalem. Fourth Day of the 
"Week. See Ns. on Matt. 22": 15-22 ; 
Mark 12 : 13-17. 

20. Watched him ; better and more lit- 
erally, having watched their opportu- 
nity. The question which they were about 
to propose had been framed with great 
craftiness, and much was expected from 
the open collision with the civil author- 
ities, or the arousing of Jewish prejudice, 
to which our Lord's answer would sub- 
ject him. They abide their opportu- 
nity, therefore, to propose it to him when 
his reply would be heard both by those 



unto the power and authority of 
the governor. 

21 And they asked him, say- 
ing, h Master, we know that thou 
sayest and teachest rightly, nei- 
ther acceptest thou the person of 
any, but teachest the way of God 
truly : 

22 Is it lawful for us to give 
tribute unto Cesar, or no ? 

h Mat. 22: 16; Ma. 12 : U. 



who were in the Roman interest, and 
by those who denied the lawfulness of 
exacting tribute from God's chosen 
people. Hence they felt assured that 
whatever might be his answer, it would 
involve him in difficulties, which they 
might turn to his certain ruin or dis- 
grace. Which should feign, &c. This 
is peculiar to Luke, and brings out a re- 
markable feature in this insidious effort 
to ensnare our Lord. They send to him 
as spies, men who hypocritically pre- 
tend to be strict observers of the law, 
and candid inquirers after truth. They 
are very anxious to obtain light on a 
dark and difficult question of casuistry. 
They come to him as one from whose 
well-known and fearless candor, integ- 
rity, and uprightness, they may expect 
a satisfactory solution of their difficulty. 
They acknowledge him as Master, at- 
test to the truth of his doctrines, profess 
their conviction that he accommodates 
the truth to no man's special interest or 
condition ; in a word, they declare their 
full belief that he teaches the true doc- 
trine and way of God. Thus approach- 
ing him, these sly hypocrites endeavor 
to throw him off his guard, for the fur- 
therance of their malignant and bloody 
plans. They might take hold, &c, re- 
fers to the chief priests and not to the 
spies, who were only their tools and 
agents. Of his ivords. Alford renders, 
that they might lay hold of him by some 
saying. See Mark 12 : 13. Power re- 
fers generically to the Roman power, of 
which the authority of the governor is 
added as the species. The repetition 
of the article in the original, shows that 
they are to be taken separately. 



A. D. 33.] 



CHAPTER XX. 



313 



23 But he perceived their craft- 
iness, and said unto them, Why 
tempt ye me ? 

24 Shew me a penny. "Whose 
image and superscription hath it ? 
They answered and said, Cesar's. 

25 And he said unto them, 
Render therefore unto Cesar the 
things which be Cesar's, and unto 
God the things which be God's. 

26 And they could not take 
hold of his words before the peo- 
ple : and they marvelled at his 
answer, and held their peace. 

27 II ' Then came to him cer- 

i Mat. 22 : 23 ; Ma. 12 : 13. 

22. The question which they propose 
is sufficiently direct in Luke, but not 
quite so categorically put as in Mark, 
where the words shall we give or shall ice 
not give, are intended to render it impos- 
sible for Jesus, if he wished, to evade a 
direct reply to their question. In Mat- 
thew the question is preceded by the 
formal and general interrogation, what 
thinkest thou, in which the pronoun is 
emphatic, in the sense, ' others have 
given their opinion ; now we would fain 
know what you think, in regard to this 
matter of difference and dispute.' 

23. See Xs. on Matt. 22 : 18; Mark 
12 : 15. Our Lord showed that he well 
understood the true character and crafty 
purpose of these men. 117^ tempt ye 
me? "Why do you propose such ques- 
tions with crafty and hypocritical intent ? 

24. Show me a penny. In Matthew, 
the tribute-money. The coin in which 
the tribute was paid, was the Eoman 
denarius, of the value of about fifteen 
cents. Whose image, &c. Luke passes 
over what is stated in Matthew and 
Mark, that they bring him at his direc- 
tion one of these pieces of money. The 
idea in Luke is, that it was so instantly 
done, that there was no interruption 
whatever, in the conversation. 

25. Render therefore imto Cesar, &c. 
See X. on Matt. 22 : 21. 

26. And they could not take hold, &c. 
This refers back to v. 20, where the in- 

Yol. II.— 14 



tain of the Sadducees, * which 
deny that there is any resurrec- 
tion ; and they asked him, 

28 Saying, Master, ! Moses wrote 
unto us, If any man's brother die, 
having a wife, and he die without 
children, that his brother should 
take his wife, and raise up seed 
unto his brother. 

29 There were therefore seven 
brethren : and the first took a 
wife, and died without children. 

30 And the second took her to 
wife, and he died childless. 

31 And the third took her; 

t Ac. 23 : 6, S. I De. 25 : 5. 

tent with which they came to Jesus, is 
declared to be that they might take 
hold of his words. Luke closes his ac- 
count of the incident, by referring to 
their ill success in the object and de- 
sign of their mission, lliey marvelled 
at his answer, kc. The astonishment 
with which they received his reply, is 
referred to by all three of the Evangel- 
ists. The dilemma in which the ques- 
tion was so. framed as to place him, 
rendered it almost a matter of certainty 
with them, that he could not extricate 
himself from the toils spread so art- 
fully for him. But when they listened 
to his prompt, clear, and irrefutable re- 
ply, even these wicked and designing 
men could not withhold their wonder 
and astonishment. They held their 
peace. They had no reply to make. 
Had they attempted to refute by ar- 
gument his positions, they well knew 
that defeat and the exposure of their 
weakness to the common people, would 
follow. According to Matthew, they 
went their way, that is, returned to the 
chief priests and scribes who had sent 
them on this vile errand. 

27-40. Insidious question of the 
Sadducees ox the Resurrection. Je- 
rusalem. Fourth dav of the Week. 
See Xs. on Matt. 22 : 23-33 ; Mark 12 : 
18-27. The verbal narration in Luke 
is almost the same as that of Matthew 
and Mark, until v. 34, where an impor- 



314 



LUKE. 



[A. D. 



and in like manner the seven 
also : and they left no children, 
and died. 

32 Last of all the woman died 
also. 

33 Therefore in the resurrec- 
tion whose wife of them is she ? 
for seven had her to wife. 

34 And Jesus answering said 
unto them, The children of this 

tant particular respecting the law and 
design of marriage is introduced. In 
this world the perpetuation of the race 
demands the ordinance of marriage, 
but in the future world, where they die 
no more, but are like the angels of 
God, the necessity of marriage no long- 
er exists, and the ordinance therefore 
is not known. From this Olshausen 
deduces, that the spiritual body will be 
so modified, that the difference of sex 
will not again appear in those who are 
raised from the dead. But this he sup- 
poses can be affirmed only of their 
physical character, there being no 
ground to suppose that their psychical 
nature will be abolished, at the resurrec- 
tion. Olshausen also conjectures, that 
in those who are raised from the dead, 
there may be such a union of the sexes, 
as existed before the formation of the 
woman (Gen. 2 : 21). 

35. They which shall be accounted 
worthy, &c. Reference is had here not 
to the abstract idea of immortality be- 
yond the grave, but to the condition 
and blessedness of the righteous in the 
future state. Exemption from the ne- 
cessity and law of marriage, by a parity 
of reasoning, is applicable also to the 
wicked beyond the grave. But here as 
elsewhere, the righteous are spoken of, 
as if they were the only class which 
shared in the resurrection ; that of the 
wicked not being regarded as one in its 
highest, truest sense, but only a resur- 
rection to an existence of unmitigated 
suffering. In the expression shall be 
accounted worthy, all idea of personal 
worthiness on the part of believers 
must be totally excluded. Their only 
ground of acceptance with God is that 



world marry, and are given in 
marriage : 

35 But they which shall Tbe ac- 
counted worthy to obtain that 
world, and the resurrection from 
the dead, neither marry, nor are 
given in marriage : 

36 Neither can they die any 
more : for m they are equal unto 

m 1 Co. 15 : 42, 49, 52; Uo. 3 : 2. 

which results from faith in Jesus Christ, 
by which His righteousness so becomes 
theirs, that they are justified through 
his grace in the sight of a holy God. 
The words that world (i. e. the future 
age or dispensation), are opposed to 
this world, in v. 34. The one refers to 
that which is fleeting and transitory ; 
the other, to that which is permanent 
and abiding. See N. on Matt. 12 : 32. 
Resurrection from the dead, called in 
Rev. 20 : 6, the first resurrection. As 
Christ is " the resurrection and the life " 
(John 11 : 25), the event of the resur- 
rection is regarded in this place as a 
blessing attained through worthiness 
of the creature, not personal and inde- 
pendent, but resulting from faith in 
Christ. To such the resurrection of the 
body and its reunion with the soul, not 
now, as on earth, a clog to its spiritual 
advancement and growth, but giving 
enlargement and zest to all its enjoy- 
ments and attainments, is justly regard- 
ed as an infinite blessing. Far other- 
wise is it with those, who arise from 
their graves to "the resurrection of 
damnation" (John 5 : 29). In a resur- 
rection made ineffably glorious by the 
death and resurrection of Christ, they 
do not at all participate. The naked, 
cheerless reality of the union of soul 
and body in endless suffering, is all that 
remains to them of a resurrection so 
glorious and blessed in the inheritance 
of the righteous. 

36. Neither can they die any more, 
and hence the necessity of marriage to 
perpetuate the race no longer exists. 
The death referred to here is that which 
is physical. There is, besides, a spirit- 
ual death, which shall forever be the 



A. D. 33.] 



CHAPTER XX. 



315 



the angels ; and are the children 
of God, " being the children of the 
resurrection. 

37 Xow that the dead are 
raised, • even Moses shewed at 
the bush, when he calleth the 
Lord the God of Abraham, and 
the God of Isaac, and the God of 
Jacob. 



38 For he is not a God of the 



dead, but of the liv 



mg 



for ?all 



n Eo. S : 



o Ex. 3 : 6. 



portion of the wicked, but from which 
the righteous will be wholly exempt. 
Equal unto the angels in the immortality 
of their being. For further remarks 
on this point, see X. on Matt. 22 : 30. 
Equality of power and intelligence is 
not here taught, nor is there any clue 
from this passage, as to the physical 
condition of the sexes, or whether such 
a distinction will exist in heaven. That 
is a subject which has not been reveal- 
ed, and all speculation thereupon must 
be useless and futile. The children of 
God, not here in the sense of adoption 
through faith in Christ, but as partakers 
of the divine nature, so that they can- 
not die. The reason is given in the 
next clause, being (i. e. because they are) 
the children of the resurrection. They 
have attained to the resurrection of 
life, which Jesus declared himself to be, 
having brought immortality to light 
through the gospel (2 Tim. 1 : 10). 
They are members of the body of 
Christ, and because he lives they shall 
live also (John 14 : 19). The form of 
expression, children of the resurrection, 
is Hebraistic, denoting partakers in the 
resurrection. 

37. Having explained the nature and 
fruits of the resurrection, as introducing 
to a life of immortality, which needs 
not the ordinance of marriage to per- 
petuate the species, our Lord turns 
more directly to the proof of this doc- 
trine from the Old Testament Scrip- 
tures. Are raised. The present in a 
general and universal sense for the fu- 
ture. " Our Lord speaks of them as 
being now, and all along, in the resur- 
rection state ; implying their present 
consciousness, and probably also their 
independence of time." Webster and 



live unto hiin. 

39 Then certain of the scribes 
answering said, Master, thou hast 
well said. 

40 And after that they durst 
not ask him any question at 
all 

p Eo. 6 : 10, 11. 

"Wilkinson. Even Moses, i. e. that very 
Moses from whose marriage code you 
have drawn an inference against the 
resurrection of the dead. Shewed, i. e. 
indicated. It was not a positive decla- 
ration, but one which involved an asser- 
tion of the truth of the doctrine of the 
resurrection. Tlie God of Abraham, 
&c. If Abraham and the patriarchs 
here mentioned were annihilated, the 
encouragement given to Moses in this 
declaration, would be baseless ; and 
worse than that, it would be, as Stier 
says, a bitter irony on the part of God 
against Himself. " I who have not even 
delivered those also from death." The 
Sadducees were driven by this reference 
to God's own language to Moses, to 
abandon their position, or else charge 
God with using words of encouragement 
to Moses, which had no foundation in the 
real facts of the case. For, as our Lord 
himself says in v. 38, the words, if they 
imply any thing, show that Abraham, 
Isaac, and Jacob were still living, and 
that Jehovah was their God, and that 
in like manner He would vouchsafe his 
presence and blessing to Moses, and de- 
liver him from the hand of those who 
would seek to destroy him. 

38. All live unto him. In this gen- 
eral proposition is contained the great 
truth, that all those living on the earth, 
or who have already died, are in the 
sight of God alive. " In the regard of 
Him who inhabiteth Eternity, the being 
of all is a living one, in all its changes." 
Alford. In regard to the verbal anno- 
tations of this whole passage, the read- 
er is referred to my Xotes on the cor- 
responding portion of Matthew. 

39, 40. See X. on Matt. 22 : 32 (end). 
It is evident from the applause with 



316 



LUKE. 



[A. D. 33. 



41 And he said unto them, 
? How say they that Christ is 
David's son? 

42 And David himself saith in 
the book of Psalms, T The Lord 
said unto my Lord, Sit thou on 
my right hand, 

43 Till I make thine enemies 
thy footstool. 

44 David therefore calleth him 
Lord, how is he then his son ? 

45 a Then in the audience of all 

q Mat. 22 : 42 ; Ma. 12 : 35. r Ps. 110 : 1 ; 
Ac. 2 : 34 s Mat. 23 : 1 ; Ma. 12 : 38. 

which our Lord's answer to the Phar- 
isees was greeted, that this sect fully 
believed in the resurrection of the 
dead, although it is somewhat remark- 
able that Josephus, who describes their 
tenets with great particularity, nowhere 
to my knowledge speaks of this article 
of their belief. That such however was 
their belief, there can be no doubt, and 
if any additional proof were needed to 
what may be here inferred, it would be 
found in Acts 23 : 8, where it is ex- 
pressly said that while " the Sadducees 
say that there is no resurrection, neither 
angel, nor spirit, the Pharisees confess 
(i. e. believe) both." 

41-44. Question respecting Christ 
and David. Jerusalem. Fourth day of 
the Week. See Ns. on Matt. 41-46 ; 
Mark 12 : 35-36. Between this and 
the preceding context, is to be placed 
the question of the lawyer, related in 
Matt. 22 : 30-40 ; Mark 12 : 28-34. 
That was the last of the questions pro- 
posed to him, although from Luke it 
would appear that the question of the 
resurrection w r as the last. There is no 
disagreement, inasmuch as Luke evi- 
dently refers to the vain and ensnaring 
questions with which they had insid- 
iously pressed him, the last of which 
was the one proposed by the Sadducees. 
The lawyer who put the inquiry as to 
which was the greatest commandment, 
seems to have done it as a sincere in- 
quirer after truth. See N. on Matt. 
22 ; 35. 



the people he said unto his dis- 
ciples, 

46 'Beware of the scribes, 
which desire to walk in long 
robes, and " love greetings in the 
markets, and the highest seats in 
the synagogues, and the chief 
rooms at feasts ; 

47 '"Which devour widows' 
houses, and for a shew make long 
prayers :* the same shall receive 
greater damnation. 

t Mat. 23 : 5.' u Ch. 11 : 43. 
x Mat. 23 : 14. 



41. Unto them, i. e. the scribes refer- 
red to in v. 39. In Matthew he ad- 
dresses the question to the Pharisees. 
These slight verbal differences show the 
independence of the writers. As to the 
real fact, there were doubtless both 
scribes and Pharisees standing by, to 
whom he addressed the question, How 
say they ? i. e. what ground have they 
in saying ? The pronoun they, as we 
learn from Mark, refers to the scribes. 
As authorized expounders of the law 
and the prophets, they made use of the 
expression Davids Son, to designate 
the Messiah. Now our Lord proposes 
the inquiry, as to what was the ground 
of this appellation, and how it consisted 
with what David himself says of Christ. 

42. In the book of Psalms (110 : 1). 
In Matthew, the corresponding woi'd is 
in spirit ; in Mark, by the Holy Ghost. 
An unanswerable argument is drawn 
from the words of Jesus, for the inspi- 
ration of the portion of the Old Testa- 
ment here referred to. The word spirit, 
in our English version of Matthew, 
should have been written Spirit, as the 
absence of the article in the original is 
no proof that the reference is to David's 
own spirit, or spiritual condition, or 
state of ecstasy, when he called the 
Messiah his Lord. 

45-47. Warnings against the 
Scribes and Pharisees. Jerusalem. 
Fourth day of the Week. See Ns. on 
Matt. 23 : 14 ; Mark 12 : 38-40. Then 
in the audience of all the people. This is 



A. D. 83.] 



CHAPTER XXI. 



317 



CHAPTER XXI. 

AND he looked up, a and saw 
the rich men casting their 
gifts into the treasury. 

2 And he saw also a certain 
poor widow casting in thither two 
mites. 

3 And he said, Of a truth I 
say unto you, 6 that this poor 

a Ma. 12 : 41. o 2 Co. 8 : 12. 

peculiar to Luke. Our Lord addressed 
his disciples, but in such loud tones as 
to be heard by all the people, who had 
gathered around him for instruction. 
There were doubtless Pharisees or their 
emissaries also within hearing, watching 
his words to lind some ground of accu- 
sation. 

CHAPTER XXI. 

1-4. The Widow's Mite. Jerusalem. 
Fourth day of the Week. See Ns. on 
Mark 12:41-44. Mark's account of 
this incident is the fullest, especially in 
vs. 42, 43, where we find that vs. 3, 4 
of Luke were addressed to his disci- 
ples. 

1. He looked up. The expression 
implies a pause in his discourse to the 
disciples, during which he raised his 
eyes, as persons do who look off at a 
distance, and saw the rich men deposit- 
ing their offerings in the treasury of the 
temple. Mark is here more graphic 
and circumstantial. He represents our 
Lord as watching attentively for some 
time, the multitude as they approached 
and cast money into the treasury, 
among whom were many rich persons, 
who cast in much. Luke's form of ex- 
pression is not such in the original, as to 
imply that it was the rich only who were 
at this time making these offerings, but 
simply that there Avere rich persons who 
were casting into the treasury their 
gifts. Thus the two accounts fully har- 
monize. Rich men casting ; more lit- 
erally, the rich who were casting. 

4. Unto the offerings is equivalent to 
into the treasury, v. 1, implying the ad- 
ditional idea that these were offerings 
made to God. Of her penury is an ad- 



widow hath cast in more than 
they all : 

4 For all these have of their 
abundance cast in unto the offer- 
ings of God : but she of her penu- 
ry hath cast in all the living that 
she had. 

5 ^T c And as some spake of 
the temple, how it was adorned 

c Mat. 24 : 1 ; Ma. 13 : 1. 

vance on Mark's of her want, in that it 
implies extreme destitution. So Mark's 
all her living, is in Luke all the living 
that she had. 

5-19. Destruction of the Temple 
and the Persecution op the Disci- 
ples foretold. Jerusalem. Mount of 
Olives. Fourth day of the Week. See 
Ns. on Matt. 24 : 1-14 ; Mark 13 : 1-13. 
Verses 5, 6 were spoken as he was leav- 
ing the temple ; the residue of the dis- 
course was pronounced, as he sat upon 
the Mount of Olives, over against the city 
and temple. Between the eulogy of the 
widow, and his leaving the temple, we 
are to place what is related in John 12 : 
20-50. 

5. Some of his disciples. See Mat- 
thew and Mark. Gifts. The ancients 
were accustomed to hang up in their 
temples all sorts of votive offerings, 
such as crowns, garlands, vases, tripods, 
arms, and the like, thus evincing their 
zeal and regard for the deity in whose 
honor the temple had been erected, and 
also administering to their natural van- 
ity by this display of wealth. Temples 
were sometimes plundered for the sake 
of these treasures (see 1 Maccab. 6 : 1-4), 
although so' great and universal was the 
respect for their gods, that this was 
done by those only whose conduct 
evinced great and glaring impiety. 
Such an instance was found in the his- 
tory of Antiochus the Great, who en- 
deavored to compensate for the heavy 
fine of IS, 000 Euboic talents to be 
paid by him to the Romans, by plun- 
dering a wealthy temple in the province 
of Elymais. The temple in Jerusalem, 
in accordance with this custom, was 
adorned with rich and beautiful gifts. 



318 



with goodly stones and gifts, he 
said, 

6 As for these things which 
ye behold, the days will come, in 
the which d there shall not be left 
one stone upon another, that shall 
not be thrown down. 

7 And they asked him, saying, 
Master, but when shall these 
things be ? and what sign will 
there be when these things shall 
come to pass ? 

d Ch. 19 : 44 



LUKE. [A. D. S3. 

8 And he said, e Take heed that 
ye be not deceived: for many 
shall come in my name, saying, 
I am Christ/ and the time draw- 
eth near: go ye not therefore 
after them. 

9 But when ye shall hear of 
wars and commotions, be not ter- 
rified : for these things must first 
come to pass ; but the end is not 
by and by. 

e Mat. 24 : 4; Ma. 13 : 5; Ep. 5 : 6; 2 Th. 



Some of these are particularly referred 
to in my Note on Matt. 24 : 1. 

6. As for these things which ye behold. 
The original is very terse and striking, 
the pronoun being without any govern- 
ing word, and constituting what gram- 
marians call an anacoluthon or irregu- 
larity of construction. The disciples 
had directed his attention to the splen- 
did gifts and adornments of the tem- 
ple. He replies, These which you see ! 
The days will come (see Note on 17 : 22) 
in the which, &c. This arrests at once 
the attention of the disciples and im- 
parts emphasis to the reply. 

7. They asked him, &c. What is 
here omitted in Luke, we learn from 
the other evangelists, that this dis- 
course was delivered on the Mount of 
Olives, and that it was in reply to the 
inquiry of Peter, and James, and John, 
and Andrew. As it regards the scope 
and nature of the question proposed 
by them, the reader is referred to my 
Note on Matt. 24 : 3. It is hardly 
necessary to say that a clear apprehen- 
sion of the scope and tenor of the 
prophecy depends, in no small degree, 
upon a correct view of the questions 
proposed, and hence they should be 
most carefully and thoroughly exam- 
ined and understood. 

8. And the time draweth near, i. e. 
the time of the Messianic kingdom. 
These are the words of the false Christs. 
We can hardly avoid comparing with 
these words of the Jewish false Christs, 
the almost similar language employed 



by the impostors and deluded persons, 
who have in our day, at different times, 
filled the whole land with their predic- 
tions of an immediate end of the world, 
and we may lay deeply to heart the 
injunction of our Lord in reference to 
such, go ye not therefore after them. 
Become not their followers. Counte- 
nance not their unholy assemblies even 
by your presence. The word therefore, 
refers to the pretensions of these de- 
ceivers. 

9. But. It would be better to trans- 
late this conjunction and, as in the 
same connection it is translated in Mat- 
thew and Mark. Commotions, i. e. in- 
surrections and rebellions against the 
Eomans. This word is peculiar to 
Luke, being put in the place of rumors 
ofioars, in Matthew and Mark. In like 
manner, Luke has the stronger term, be 
not terrified for be not troubled, in the 
other Evangelists. Must first come to 
pass, i. e. take place, happen. Luke's 
first is a very important addition, and 
throws light on Matthew and Mark, 
where it is omitted. The end of the 
Jewish state, referred to by the disci- 
ples in the words end of the world (see 
Matt. 24 : 3). By and by, i. e. imme- 
diately. This is varied from Matthew 
and Mark's not yet. Much light is 
thrown upon this great prophecy by a 
comparison of the Evangelists. It will 
be seen that thus far Luke has been 
more precise and definite in his lan- 
guage, than either Matthew or Mark, 
whose terms are mostly the very same. 



A. D. 33.] 



CHAPTER XXI. 



319 



10 ^Then said he unto them, 
Nation shall rise against nation, 
and kingdom against kingdom : 

11 And great earthquakes shall 
be in divers places, and famines, 
and pestilences ; and fearful 
sights and great signs shall there 
be from heaven. 

12 9 But before all these, they 
shall lay their hands on you, and 
persecute you, delivering you up 
to the synagogues, and h into pris- 
ons, ' being brought before kings 
and rulers *for my name's sake. 

f Mat. 24 : 7. g Ma. 13 : 9; Ee. 2 : 10. 
h Ac. 4 : 3; & 5 : IS; & 12 : 4; & 16 : 24. 
i Ac. 25 : 23. h 1 Pe. 2 : 13. 



10. Luke's then said he unto them, 
would indicate a pause at the close of 
the preceding annunciation, after which 
the subject was resumed. But Matthew 
and Mark make this verse an expanded 
expression of the preceding one, and 
we must not therefore disjoin the two 
even by the most inconsiderable pause. 

11. Fearful sights, &c. These words 
are peculiar to Luke, but are referred 
to in an extended Xote on Matt. 24 : 7. 
From heaven marks the quarter from 
whence these fearful sights and signs 
proceeded, with the additional idea of 
the greatness of the prodigies and su- 
pernatural appearances. 

12-15. The parallel to this is found 
in Matt. 10 : 17-22, on which see Xotes. 
In Mark 13 : 9, 11, the prophecy is 
found also, and in somewhat expanded 
form. In regard to the method of har- 
monizing these passages, see Xote on 
Matt. 25 : 9. Before all these events 
and ominous sights. TJiey shall lay 
hands, &c. This was fully verified in 
the history of the apostles. Most, if 
not all of them except John, suffered 
violent deaths from the hand of their 
enemies, before the Romans beleaguered 
Jerusalem. 

13. It shall turn, &c. This is ex- 
plained in Xote on Matt. 10 : 18. Some 
of the best opportunities of preaching 
the gospel, and bearing testimony to 



13 And 'it shall turn to you 
for a testimony. 

14 m Settle it therefore in your 
hearts, not to meditate before 
what ye shall answer : 

15 For I will give you a mouth 
and wisdom, "which all your ad- 
versaries shall not be able to 
gainsay nor resist. 

16 "And ye shall be betrayed 
both by parents, and brethren, 
and kinsfolks, and friends; and 
p some of you shall they cause to 
be put to death. 

I Phi. 1 : 28; 2 Th. 1 : 5. m Mat. 10 : 19 ; 
Ma. 18 : 1 1 ; ch. 12 : 11. n Ac. 6 : 10. o ML 

7 : 0; Ma. 13 : 12. p Ac. 7 : 59 ; & 12 : 2. 

the cause of Christ, were furnished in 
the trial and hearing of the apostles 
and early Christians, before such rulers 
and kings as Felix, Festus, Agrippa, 
the Areopagus at Athens, and the like. 

14. Settle it therefore in your hearts, 
i. e. adopt it as a settled principle of 
action. To meditate ; literally, to prac- 
tise beforehand, i. e. to have some set 
speech or defence prepared beforehand, 
to repeat before the tribunal. 

15. Mouth and wisdom, i. e. power of 
utterance, and arguments and thoughts 
adapted to the occasion. The expres- 
sions are designed to be comprehensive. 
What our Lord here promises himself 
to give, is declared in Mark (13 : 11), to 
be the gift of the Holy Ghost speaking 
in them. This was one of the offices 
of the Spirit, which Christ promised to 
send. See John 14 : 26 ; 16:13. To 
gainsay, i. e. to confute in words ; to 
resist has the sense of to withstand. 
The truth would be so overwhelming 
aud convincing, that all opposition to 
its progress would be ineffective. 

16. Here the prophecy in Matthew, 
Mark, and Luke again runs on in a 
parallel line, sometimes expressed in al- 
most the same terms, and at other 
times exhibiting slight verbal varia- 
tions. The prediction in Matt. 10 : 21 
(on which see Xote), has a closer resem- 
blance to this passage in Luke, than 



320 



LUKE. 



[A. D. 



17 And ? ye shall be hated of 
all men for my name's sake. 

18 r But there shall not a hair 
of your head perish. 

19 In your patience possess ye 
your souls. 

20 *And when ye shall see 
Jerusalem compassed with armies, 
then know that the desolation 
thereof is nigh. 

q Mat. 10 : 22. r Mat. 10 : 30. 

the corresponding passage in Matt. 24: 
9, where, however, the sense admirably 
harmonizes with both Luke and Mark. 
And ye; literally, and ye also, i.e. per- 
secutions are not only to be expected 
from strangers, but also from your most 
intimate friends and nearest relatives. 
Mark's language is here the fullest and 
strongest. What in Luke is shall be be- 
trayed, is there, shall betray to death. 
The reader of ecclesiastical history 
needs not to be informed of the literal 
fulfilment of this awful prediction, in 
the strifes, dissensions, and deadly 
feuds, which sprang up between mem- 
bers of the same family, attended and 
marked by the most bitter persecution, 
and even death itself. 

17. See N. on Matt. 24:10; Mark 
13:13. Of all, viz., relatives, friends, 
acquaintances, as well as by those who 
might naturally be expected to be your 
enemies. 

18. But ; literally, and (notwith- 
standing this universal and deadly op- 
position) a hair from your head shall 
not be lost, a strong proverbial expres- 
sion, indicating that life and happiness 
in the higher, truer sense would not be 
affected in the least by these temporal 
persecutions. The same idea is couched 
in Matthew and Mark under the lan- 
guage, "he that shall endure unto the 
end, the same shall be saved." That 
the salvation and deliverance here re- 
ferred to is from spiritual evil, there 
can be no doubt ; for in the verses im- 
mediately preceding, the death of the 
body is unequivocally predicted. 

19. This verse is found only in Luke, 
but if we translate it more literally, by 



21 Then let them which are in 
Judea flee to the mountains ; and 
let them which are in the midst 
of it depart out ; and let not them 
that are in the countries enter 
thereinto. 

22 For these be the days of 
vengeance, that ' all things which 
are written may be fulfilled. 

s Mat. 24 : 15 ; Ma. 13 : 14. 
«Da.9; 26, 27 ; Zee. 11 : 1. 

your constancy (in duty under suffering) 
ye shall possess (i. e. preserve to ever- 
lasting life) your souls, it harmonizes in 
sense with the parallel passage in Matt. 
24 : 13 ; and Mark 13 : 13 (end). 

20, 21. When ye shall see, &c. The 
parallel passage in Matthew and Mark 
expresses the idea of the complete in- 
vestment of the city by the " abomina- 
tion of desolation standing in the most 
holy place." The same general idea of 
an array of the idolatrous ensigns of 
Rome against the devoted city, is re- 
ferred to in both forms of expression. 
See Ns. on Matt. 24 : 15 ; Mark 13 : 14. 
The desolation thereof, i. e. the process 
of its desolation. In the midst of it, 
i. e. Jerusalem. Countries, i. e. the 
open country or fields round about the 
city. The translation country districts, 
would be well suited to the passage. 

22. This verse is found only in Luke. 
The words days of vengeance, refer to 
the time of divine retribution for the 
sins of Jerusalem. See 2 Thess. 1:8; 
1 Pet. 2 : 14. Compare also the retri- 
bution predicted in 11 : 50, 51, as about 
to be required of the Jewish nation for 
the blood of the prophets which they 
had shed through the whole line of their 
history. Webster and Wilkinson cite 
Isaiah 34: 8 ; 61 : 2 ; 63 : 4, as teach- 
ing the same awful truth. That all 
things, &c. Reference is probably had 
to the prophecy of Daniel, quoted in 
express terms by Matthew and Mark. 
The prediction by Moses (Deut. 18 : 15- 
68) of the fearful judgments which 
should fall upon the nation, if they for- 
sook God, had also a most full and re- 
markable accomplishment in the de- 



A. H. S3.] 



CHAPTER XXI. 



321 



23 " But woe unto them that ! there shall be great distress in the 



are with child 



give suck, 



and to them that 
in those days ! for 

w Mat. 24 : 19. 



land, 
pie. 
24 



and wrath upon this peo- 
And they shall fall by the 



struction of Jerusalem, and the final 
dispersion of the Jews. Indeed one 
can hardly read the prediction of Mo- 
ses, and compare it with the dispersion, j 
wanderings, and oppressions of the Jews I 
for 1800 years, and not be struck with ! 
the almost literal fulfilment in them, of j 
the fearful doom pronounced upon 
them by their great lawgiver, in case 
they forsook God and walked not in the 
way of his commandments. The Jews 
at this time — scattered as they are 
amongst almost all the nations of the 
earth, and speaking different languages, 
yet so peculiar, so distinct, so well i 
marked, that even by their external ap- | 
pearance they betray to the most casual > 
observer their Hebrew origin, and still j 
more so by their distinct habits domes- 
tic and religious— are a living and ir- 
refutable proof of the inspiration of ! 
these great predictions of Moses and j 
Christ, the one spoken to the people 
with the promised land of Canaan full 
in view, the other from Mount Olivet, 
in sight of the proud and rebellious I 
city, which was the exemplification and ! 
embodiment of the evil doings against j 
which Moses so faithfully warned the 
nation. 

23. The former part of this verse is 
in exact verbal accordance with Mat- 
thew and Mark, on which see Note. 
The latter part is peculiar to Luke, al- 
though according in sentiment with v. 
21 in Matthew, and v. 19 in Mark. 
The word rendered distress, is that 
which is produced by force, constraint, 
necessity, as its etymology in the origi- 
nal shows. Hence it is very naturally 
and expressively used here, to denote 
the anguish and suffering brought upon 
the people by the siege. In the land 
of Judea. Although the seat of war 
was eventually and finally transferred 
to the city of Jerusalem, yet the whole 
land had previously been overrun by 
the Eoman soldiery, and suffered the 
most dreadful calamities. Wrath is 
Vol. II.— 14* 



put here for the judgments of God 
against the wicked Jews, the cause be- 
ing put for the effect. The word ren- 
dered wrath, is expressive of open and 
excessive anger, such as results from 
some violent commotion of the mind, 
and seeks the punishment of the of- 
fender. It is active wrath, and hence 
is constructed here with a preposition 
signifying upon, as though this deso- 
lating, vindictive wrath lay in all its 
dreadful weight upon thevTewish people. 
24. This verse is to be read in con- 
nection with Matt. 24: 21, 22, and 
Mark 13 : 19, 20. Luke, however, car- 
ries the prediction onward, until the 
Jews having subserved the purposes for 
which they were scattered upon the face 
of the earth, were to be fully restored 
again to the divine favor (see Eom. 11 : 

25, 26). But what is meant by the 
times of the Gentiles being fulfilled? 
Doddridge and some others think that 
it means the time when the Gentiles 
shall be visited and punished. Such is 
Olshausen's view : " this fulfilment in 
relation to the Gentiles, is to be regard- 
ed as a judgment poured out upon them 
for the purpose of punishing and sifting 
them. The prophets of the Old Testa- 
ment speak in a similar manner, respect- 
ing the nations whom the Lord used as 
scourges to his own people : for a time 
they kept the ascendency, and then 
they themselves in turn were exposed 
to the righteous judgments of God and 
brought down to ruin. See Isa. 10: 
5, 12, 15; Zech. 1: 14, 15; Han. 9: 

26, compared with 12: 11." Such also 
is Alford's view, "the tribulation (Matt. 
24: 21) includes the wrath upon this 
people, which is yet being inflicted, and 
the treading down of Jerusalem by the 
Gentiles still going on, and immediately 
after that tribulation, which shall hap- 
pen when the cup of Gentile iniquity is 
full, and when the gospel shall have 
been preached in all the world for a 
witness, and rejected by the Gentiles, 



322 



LUKE. 



[A. D. 



edge of the sword, and shall be 
led away captive into all nations : 
and Jerusalem shall be trodden 

shall the coming of the Lord himself 
happen." But by what necessity from 
the context or the passage itself, are we 
compelled to adopt an interpretation of 
such dark and cheerless aspect? Why 
should the great fulfilment-times of the 
Gentiles be an era of wrath and de- 
struction. This view is not in itself so 
desirable, that we should subject any 
passage of God's word to exegetical 
torture in order to obtain argument or 
proof for its support? Not to speak 
of the tenor of the Messianic prophe- 
cies, which teaches beyond the possi- 
bility of any mistake, that. the Redeem- 
er's reign on earth is to be one of ulti- 
mate triumph, and that there will be an 
era of peace and righteousness, when 
all mankind, both Jews and Gentiles, 
shall own and acknowledge Him as 
their King and Almighty Saviour ; there 
is one great text, which seems to me to 
bear directly upon the point in hand, 
and furnish valuable and indeed indis- 
pensable aid in its interpretation. I 
refer to Rom. 11: 25, "I would not, 
brethren, that ye should be ignorant 
of this mystery [i. e. what has been 
hitherto concealed, and is now well 
nigh incredible, that the Jews also 
shall be converted], lest ye should be 
wise in your own conceits [i. e. puffed 
up with national pride in view of your 
own high and apparently exclusive privi- 
leges], that blindness in part hath hap- 
pened to Israel, until the fulness of the 
Gentiles be come in." Here it is plain- 
ly predicted that the Jews shall remain 
in impenitence and unbelief, until the 
fulness of the Gentiles shall come in. 
What does this last clause signify? 
The word fulness does not necessarily 
or from its own invariable significa- 
tion, mean a completion or fulfilment, 
although it frequently has this sense, as 
in its application to the completion of 
the law (Rom. 13 : 10), and to the ful- 
filment of time (Gal. 4:4; Eph. 1 : 10). 
But, as Prof. Stuart in his admirable 
commentary on the Romans abundant- 
ly shows, such a meaning would be an 



clown of the Gentiles, * until the 
times of the Gentiles be fulfilled. 

x Da. 9 : 27 ; & 12 : 7; Eo. 11 : 25. 

incongruous one in the present instance. 
The filling up or completion of a legal 
code, or an epoch of time, is what we 
can well understand. But what sense 
can be made out of such a meaning, 
when applied to the words, fulness of 
the Gentiles? We could be understood 
if we should say, the completion of the 
Gentile epoch, but this is quite different 
from the form of expression, completion 
of the Gentiles. I can have no hesitancy, 
therefore, in taking it in the sense of 
which it is susceptible, full measure, 
great abundance, great numbers; and 
the idea then would be that the Jews 
would not be restored, until all these 
great numbers, which were to be gath- 
ered in from the Gentile world before 
the blindness of Israel would be remov- 
ed, were converted to Christianity. 
The Jews had rejected Jesus Christ. 
But the promise of God was not there- 
by to be made void ; Christ was not to 
be without the reward for which he en- 
dured- such travail of soul. The Gen- 
tile world would receive and acknowl- 
edge him as their Saviour. When the 
large numbers embraced in the cov- 
enant of God, should be gathered in 
from the Gentiles, when the inherit- 
ance of the riches of the gospel should 
be taken possession of by them for 
whom it was in the counsels of God 
provided, then should the Jews be 
restored to God's favor, and believe 
in Him whom they had so long re- 
jected. 

But when this event takes place, and 
the Jews are fully restored to the bless- 
ings and privileges which they had so 
long forfeited through unbelief, what 
then is to be the condition of the Gen- 
tile world? Is the era to follow to be 
one of mercy to them, or of wrath, as 
Olshausen, Alford, and others suppose ? 
The latter view I cannot admit. It is 
against the whole scope and tenor of 
prophecy. There is to be but one great 
defection, one final apostasy, and that 
is at the close of the thousand years, 
when Satan shall be released from the 



A. D. 33.] 



CHAPTER XXI. 



323 



bottomless abyss, to go forth and de- 
ceive the nations for a short season 
previous to his complete and final over- 
throw (Rev. 20 : 7, 8). In this defec- 
tion Jew and Gentile will be alike in- 
volved. The defection of the Gentile 
world, thought to be found here in 
Luke, cannot then synchronize with 
that which follows the thousand years 
of millennial glory, and we must, there- 
fore, suppose two great apostasies, one 
when the times of the Gentiles are ful- 
filled, the other, at the close of the 
thousand years of millennial glory. 
This we have no warrant in Scripture 
for believing. As the restoration of 
the Jews to God's favor must, in the 
nature of the case, take place before 
the binding of the Old Serpent and his 
confinement in the abyss, and therefore 
prior to the great defection spoken of 
as resulting from the loosing of Satan, 
it can be attended, as we believe, with 
no such era of wrath to the Gentile 
world, as this interpretation of Olshau- 
sen and Afford supposes. 

But we are not left to conjecture on 
a point, pregnant with such consequen- 
ces for the future. Paul in his Epistle 
to the Romans expressly declares that 
the conversion of the Jews to Chris- 
tianity will be fraught with the richest 
blessings to the Gentile world. " Xow 
if the fall of them [the Jews] be the 
riches of the world [i. e. be the occa- 
sion of spiritual blessings to the Gentile 
world] and the diminishing of them the 
riches of the Gentiles, how much more 
their fulness [i. e. their restoration to 
God's favor]? Rom. 11 : 12. And 
again : " If the casting of them away 
be the reconciling of the world [i. e. the 
occasion of the conversion of many in 
the Gentile world], what shall the re- 
ceiving of them be but life from the 
dead?" Rom. 11:15. This latter 
clause, standing as it does in antithesis 
with the words reconciling of the world, 
does not refer, as Prof. Stuart and some 
others think, to the general and won- 
derful conversion of the Jews to Chris- 
tianity, but to the blessings which are 
to accrue from the restoration of that 
people, to the Gentile world, which, in 
comparison with the blessings resulting 



from their fall and dispersion, would be 
life from the dead. These passages then 
teach beyond a question, that the res- 
toration of the Jewish nation to God's 
favor, is to be attended with great 
blessings conferred on the world at 
large. This of course forbids our inter- 
pretation of the fulfilment of the times 
of the Gentiles as a dispensation of 
wrath, or what is the same thing, as "the 
filling of the cup of Gentile iniquity." 
Alford. 

The meaning then of the passage, 
which in the light of the quotations 
from Rom. 11 : 12, 15, we are enabled 
to give it, is this. Jerusalem shall lie 
waste until the full completion of the 
number of converts to Christianity, 
which were to result from the downfall 
of Judaism and the universal proffer of 
the gospel ensuing therefrom. When 
that number was complete in the com- 
! ing ages, and Christianity had made 
full proof of its power to reclaim the 
Gentile world from the worship of idols, 
and the degrading vices of heathenism, 
to renovate the races, and establish 
among all nations the great principles 
of truth, integrity, virtue, peace, moral 
purity, then God would look again with 
favor upon his long rejected people, and 
restore them to the spiritual rights and 
immunities, of which they had so long 
been deprived. Trollope briefly ex- 
presses the true sense : " By the times 
of the Gentiles is meant the period at 
which all nations shall be converted to 
the Gospel ; and the Jews restored to 
their country [or rather, restored to the 
favor of God] shall form, with the Gen- 
tiles, one fold tender one Shepherd." 

A question here arises, whether Jeru- 
salem, having been so long trodden 
down, will be rebuilt at this time of the 
restoration of the Jews to the divine 
favor. Before the question is answered, 
we would premise, that in this glo- 
rious and spiritual renovation of the 
nation, it would be but a point of 
minor interest, whether amid the great 
cities of the earth, which at that time 
would number their population by mil- 
lions and tens of millions, Jerusalem 
should be rebuilt and re-inhabited by 
the Jews. Yet we must confess our 




324 



LUKE. 



[A. D. 33. 



25 y And there shall be signs 
in the sun, and in the moon, and 
in the stars ; and upon the earth 
distress of nations, with perplexi- 
ty ; the sea and the waves roaring ; 

y Mat. 24 : 29; Ma. 13 : 24; 2 Pe. 3 : 10, 12. 



belief that the implied antithesis be- 
tween the city of Jerusalem trodden 
dovm, and the state in which it shall be, 
after the term denoted by until the 
times of the Gentiles be fulfilled, makes 
it quite clear that the city itself shall be 
rebuilt and restored to its former mag- 
nificence. This however would not ne- 
cessarily imply a literal return of all the 
Jews to their paternal land. There 
would be many doubtless who would be 
inclined to return, especially if the gov- 
ernment of the country were vested with 
independent power in their own nation. 
As for the theory which makes Jeru- 
salem in those days the capital of the 
world, and the seat of the Messianic 
throne in temporal and visible majesty, 
to which all the nations of the earth 
shall come to worship and bring trib- 
ute, it is one of the most visionary and 
baseless which has ever been framed 
by the fancy of man. It has no foun- 
dation in Scripture, or in the deductions 
of- sound reason. Christ will reign on 
earth, but his empire will be in and 
over the hearts of men, and not as a 
temporal prince in Jerusalem or any 
other city on earth. He has declared 
that his kingdom is not of this world 
(John 18 : 36), which would not be true 
if he were, as this theory supposes, to 
descend from heaven and reign in tem- 
poral pomp and power in Jerusalem in 
the latter-day glory. 

25-33. Here Luke is parallel with 
Matt. 24 : 29-35 ; Mark 13 : 24-31, on 
which see Xotes. Signs inthesun, i. e. 
great and notable signs, such as are de- 
nominated in v. 11, " great signs from 
heaven." Upon the earth distress, &c. 
This is peculiar to Luke. The word 
rendered distress, literally signifies, a 
holding together, a compression, or strait- 
ening, occasioned by great distress, 
" oppressive anguish." Webster and 
Wilkinson. Perplexity^ i. e. being at a 



26 Men's hearts failing them 
for fear, and for looking after 
those things which are coming on 
the earth : z for the powers of 
heaven shall be shaken. 

z Mat. 24 : 29. 

loss what to do in order to avert im- 
pending ruin. The word etymologically 
signifies, -without way or resource, and 
hence to be in a state of embarrassment 
or perplexity. The sea and the waves roar- 
ing. A. full comment on these words will 
be found in my Note on Matt. 24 : 29. 
The words are here added, as the reason 
for this distress and perplexity of the 
nations. The word nations, is referred 
by Webster and Wilkinson to the ca- 
lamities which befell the whole Roman 
empire. The word rendered waves, is 
literally, surge, i. e. waves so towering 
as to break over and sweep the land as 
a mighty deluge. The absence of the 
article in the original gives vividness 
and force to the expression, sea and 
surge roaring, as though the sea were 
excited from its lowest depths, and surg- 
ing with tempestuous roar and violence, 
over the whole habitable world. I know 
of no single verse in the Bible, where so 
much that is terrible is compressed in 
so few words. The heavens and the 
earth are in commotion, the hearts of 
men are sinking through fear and fore- 
boding of impending judgments, and 
the very powers of heaven are shaken, 
as the precursors of the coming of the 
Son of man. 

26. Men's hearts failing, &c. Stronger 
language could not be employed to de- 
note the helplessness and terror, caused 
by these dread appearances and com- 
motions of nature. The words, failing 
than, hardly express the full sense of 
the original; swooning away, or dying 
within them, would be a more literal 
translation. For looking after, i. e. 
through fearful apprehension of still 
greater calamities ; or perhaps the idea 
may be more simply expressed, not 
knowing what was awaiting them. It 
enhances the power of present calami- 
ties, to forebode still greater and more 
fearful horrors to come. 



A. D. 33.] 



CHAPTER XXI. 



325 



27 And then shall they see the 
Son of man a coming in a cloud 
with power and great glory. 

28 And when these things be- 
gin to come to pass, then look up, 
and lift up your heads ; for 6 your 
redemption draweth nigh. 

29 c And he spake to them a 

a Mat 24: SO; Be. 1 : T; & 14: 14 o Eo. 

S : 19, 23. c Mat. 24 : 32 ; Ma. 13 : 28. 



27. Extended comments on this verse 
will be found in N. on Matt. 24:30. 
Luke scarcely differs from Matthew and 
Mark, except in the use of the singular 
cloud instead of clouds. They refer to 
the cloud made up of dark folds, or 
clouds upon clouds ; while Luke refers 
to it as a whole or single cloud. Mark 
employs great, as an epithet of power ; 
Matthew and Luke connect it with 
glory. These trifling variations are im- 
portant, as denoting the independence 
of the writers of one another. 

28. Tfiese things, i. e. the convulsions 
of the heavens and earth, and the ap- 
pearance of the Son of man, just spoken 
of. Look up ; literally, lift yourselves 
up from the bowed down posture of 
grief and dismay, caused by these omi- 
nous sights and convulsions of nature. 
The same idea is contained in lift up 
your heads. They were no longer to 
remain in a state of dejection and alarm. 
The reason is given in the next clause, 
for your redemption draweth nigh, 
which, as I have remarked in my Note 
on Matt. 24: 31, with which passage I 
think this verse is parallel, refers to the 
protection vouchsafed to Christ's fol- 
lowers, during the horrors and carnage 
which characterized the siege of Jeru- 
salem. The word rendered redemption, 
although its more frequent use in the 
New Testament is deliverance from the 
power and consequences of sin, yet it is 
sometimes employed, as here, of a de- 
liverance from temporal calamities and 
physical death. See Heb. 11 : 35. 

29. This illustration from the fig-tree 
is essentially the same as that found in 
the parallel passage in Matthew and 
Mark. Luke does not confine the com- 



parable ; Behold the fig-tree, and 
all the trees; 

30 When they now shoot forth, 
ye see and know of your own 
selves that summer is now nigh 
at hand. 

31 So likewise ye, when ye see 
these things come to pass, know 
ye that the kingdom of Grod is 
nigh at hand. 

parison to the fig-tree, but includes all 
the trees. The comparison was design- 
ed to show, that the signs of which he 
had spoken were as indubitable precur- 
sors of the appearance of the Son of 
man, as the sprouting of the fig-tree 
and other trees were indications of the 
approach of summer. Fig-trees begin 
to sprout and put forth about the time 
of the vernal equinox, the leaves being 
fully expanded about the end of March. 
The fruit makes its appearance before 
the leaves or flowers. Ye know of your 
own selves, without being specially in- 
formed thereof by others. In like man- 
ner his disciples would require no fur- 
ther indication of the approach of the 
Son of man, than the signs he had just 
mentioned. 

31. Come to pass would have been 
better rendered coining to pass, i. e. in 
process of accomplishment. In verse 
32, the tense requires the translation, 
shall have come to pass, full completion 
and accomplishment being intended. 
Kingdom of God, i. e. the development 
and display of the Messiah's power in 
the destruction of his enemies, and the 
establishment of his kingdom. The 
principal obstacle to the progress of 
Christianity was the Jewish persecuting 
power, and the tendency of many 'per- 
sons in the church to Judaize, through 
natural fondness for the gorgeous rites 
and ceremonies of the temple service, 
or from mistaken notions in regard to 
the true nature and purpose of the cer- 
emonial law of Moses. When Jerusa- 
lem, the seat of this persecuting power, 
and this splendid and imposing ritual 
service, was destroyed, that arm of per- 
secution was broken, and the gospel 



326 



LUKE. 



[A. D. 33. 









32 Verily I say unto you, This 
generation shall not pass away, 
till all be fulfilled. 

33 d Heaven and earth shall 
pass away; but my words shall 
not pass away. 

34 And e take heed to your- 
selves, lest at any time your 
hearts be overcharged with sur- 
feiting, and drunkenness, and 

d Mat. 24 : 35. e Eo. 13 : 13 ; 1 Th. 5 : 6 ; 
1 Pe. 4 : 7. 



freed from the clogs and weights of 
Judaism, pursued its course without let 
or hindrance to universal dominion. 
Hence this new impulse given to the 
march of Christianity, was rightly and 
expressively denominated in our Lord's 
prophecy, as the coming of the kingdom 
of God. 

33. This verse in the three evangel- 
ists has a verbal agreement, which 
shows that it is based on a proverbial 
saying. See K on Matt. 24 : 35. 

34-36. These verses are to be read 
in connection with Matt. 24 : 42 ; Mark 
13 : 33-3*7. The warning language of 
Luke is drawn from revellings and de- 
bauch, by which the faculties are stupe- 
fied, and watchfulness against impend- 
ing danger, intermitted. Surfeiting 
has reference to revellings indulged in 
to such excess, as to produce sudden 
giddiness of the head. Hence it may 
be well translated drunken fits, being 
properly the effect of drunkenness, de- 
noted by the next word. " The one de- 
notes effect, the other, the act of intem- 
perance." Trollope. Cares of this life, 
i. e. temporal'cares and anxieties. These 
are warned against, as tending to turn 
away the mind from that, which on this 
occasion was to occupy their chief at- 
tention. Compare Horn. 13: 13; 1 Pet. 
2:11; 1 John 2:16. Sensuality and 
worldliness are sins, against which too 
loud and urgent warnings cannot be 
uttered. So insensibly do they wind 
around and strangle* the graces of the 
christian life, that their cold and deadly 
embrace is not perceived until a lasting 
injury has been done to the interests 



cares of this life, and so that day 
come upon you unawares. 

35 For ; as a snare shall it 
come on all them that dwell on 
the face of the whole earth. 

36 9 Watch ye therefore, and 
h pray always, that ye may be ac- 
counted worthy to escape all those 
things that shall come to pass, 

/lTh.5:2; 2Pe.3:10; Ee. 3:8; &16: 
15. g Mat. 24 : 42 ; & 25 : 13; Ma. 13 : 33. 
h Cli. 18 : 1. 

of the immortal soul. And so that dag, 
&c. This is the result of the heaviness 
and insensibility of mind, against which 
our Lord here warns his followers. The 
verb rendered come upon, has frequent- 
ly the sense to come upon suddenlg, as 
when a fowler steals upon a bird, or an 
enemy surprises his foe from a well 
chosen place of ambush. Such is its 
meaning here, as is evident from the 
following verse, which is continuative 
and expansive of the same sentiment. 

35. As a snare, &c. It shall come 
sudden and unexpected, as a snare 
sprung upon a bird, or the closing of a 
trap upon an animal. Them that dwell ; 
literally, that are sitting, which Web- 
ster and "Wilkinson interpret as a sim- 
ple Orientalism for dwelling, living, but 
which seems to me to contain here the 
additional idea of carnal ease and secu- 
rity. Face, i. e. surface. The whole 
earth is not here the whole habitable 
world, but the whole land of Judea, in 
which restricted sense, the word is 
sometimes found in the New Testament. 

36. The parallel to this is Matt. 24 : 
42 ; Mark 13 : 35-37. Matthew is very 
brief ; Mark enumerates the times when 
the master of the house might be sup- 
posed to come, and makes the uncer- 
tainty at which of these seasons he 
might come, the basis of exhortation to 
continued watchfulness. Luke draws 
his argument for watchfulness and 
prayer, from the desire which all his 
followers might be supposed to feel, of 
standing before the Son of man, ap- 
proved of him as good and faithful, and 
worthy to be exempt from all those im- 



A. D. 33.] 



CHAPTER XXII. 



327 



and ' to stand before the Son of 
man. 

37 * And in the daytime he 
was teaching in the temple ; and 
1 at night he went out, and abode 
in the mount that is called the 
mount of Olives. 

38 And all the people came 



i Ps. 1 : 5 ; Ep. 6 : 13. 

I Ch. 22: 



h John 8 : 1, 2. 



pending calamities. Watch. This in- 
junction is rendered emphatic by the 
warning which preceded it. Therefore 
refers to the suddenness of the coming 
of the day spoken of, making it neces- 
sary to be watchful and prayerful. 
Pray ahvays. The disciples were to be 
in the constant possession of the spirit 
of prayer, by which their souls would 
be drawn out in frequent and fervent 
wrestlings with God for a blessing. 
Compare Eph. 6:18; 2 Thes. 5 : 17. 
The duties of watchfulness and prayer 
lie at the very basis of the chris- 
tian life, and it is not wonderful that 
they should be so often found joined 
together. To stand before the Son of 
man acquitted and approved of Him. 
The context refers this primarily to the 
security from the temporal evils, which 
would overtake the unbelieving Jews, 
at the capture of their city. But as 
this is the closing portion of the first 
part of the prophecy (see N. on Matt. 
24 : 42), the subject in its higher and 
more distant aspect being continued in 
Matt. 24 : 43 (on which see Note), it 
will do no violence to the laws of sound 
interpretation, to refer this standing be- 
fore the Son of man, to the awards of 
the final judgment — that more distant 
and august event being suggested by 
this portraiture of the destruction of 
Jerusalem, which so aptly symbolized 
the final coming of Christ to take ven- 
geance upon the ungodly. 

37, 38. These verses, in which Luke 
denotes the manner in which our Lord 
spent his time in this his passion-week, 
are placed by Dr. Robinson after the 
cleansing of the temple (19 : 45-48). It 
is evident that they are placed here by 



early in the morning to him in 
the temple, for to hear him. 

CHAPTER XXII. 
"YTOW a the feast of unleavened 
ll bread drew nigh, which is 
called the passover. 

2 And 6 the chief priests and 

a Mat. 26 : 2 ; Ma. 14 : 1. 
b Ps. 2 : 2 ; John 11 : 47 ; Ac. 4 : 27. 

Luke, without strict regard to chronol- 
ogy, for Jesus, at the time when he 
pronounced the foregoing prediction 
in regard to the destruction of Jerusa- 
lem, had left the city, to which he re- 
turned as a public teacher no more. 
In the daytime ; literally, in or daring 
the days of this his last week. In the 
temple, where the people would nat- 
urally congregate for religious instruc- 
tion. At night he went out, &c. It 
appears from this passage, that our 
Lord retired each night from the city, 
probably for the purpose of concealing 
himself from the chief priests and Phar- 
isees, who had now fully resolved to 
effect his death. We are not to sup- 
pose from this passage, that Jesus passed 
his nights in the open air. There were 
doubtless friends on the eastern slope 
of the mountain, in Bethany or its vi- 
cinity, who were ready each night to 
furnish him with a hospitable entertain- 
ment. Compare Matt. 21 : 17, on which 
see Note. Came early. The original 
has this force, rose early and came. 
This shows the eagerness of the people 
to receive instruction from his lips, and 
also that he came at a very early hour 
into the city to resume his public teach- 
ing. This was the habit of each day, 
until he left the city for the last time 
before his passion. 

CHAPTER XXII. 
1, 2. Conspiracy of the Rulers. 
Jerusalem. Fifth day of the Week. 
See Ns. on Matt. 26 : 1-5 ; Mark 14 : 1, 
2. The account of this transaction in 
Matthew is quite full, but that given by 
Mark and Luke is only a compendium. 
Luke however adds one item, which is 



328 



LUKE. 



[A. D. 33. 



scribes sought how they might 
kill him ; for they feared the peo- 
ple. 

3 e Then entered Satan into 
Jndas surnamed Iscariot, being 
of the number of the twelve. 

4 And he went his way, and 

c Mat. 26 : 14 ; Ma. 14 : 10 : John 13 : 2, 27. 



only inferred from the account of Mat- 
thew and Mark, and which is of much 
consequence as furnishing an index to 
the movements of the chief priests and 
Pharisees at this time. Sought how 
they might kill him, for they feared, &c. 
This shows that all the efforts were put 
forth to get possession of his person, 
when the people had retired to their 
homes or lodging-places, and would not 
be at hand to defend him. The treach- 
erous proposal of Judas was therefore 
just what was required to meet the des- 
perate strait, to which they were driven 
in carrying out their murderous inten- 
tions towards Jesus. 

3-6. Treachery, of Judas. Jerusa- 
lem. Fifth day of the Week. See Ns. 
on Matt. 26: 14-16; Mark 14: 10, 11. 
Between this and the preceding section, 
Dr. Robinson places the supper at 
Bethany (Matt. 26 : 6-13 ; Mark 14 : 3- 
9 : John 12 : 2-8). It was probably in 
consequence of the rebuke which he 
received from our Lord at this feast, 
that he conceived the plan of betraying 
him to his enemies. See N. on Matt. 
26 : 14. Luke is here rather more full 
than Matthew or Mark, especially in 
vs. 3 and 6. 

3. Then entered Satan, &c. This is 
peculiar to Luke. In John (13 : 27) 
Satan is said to have entered into Ju- 
das, just after he had received the sop 
from our Lord. There is no disagree- 
ment. Luke refers to the first special 
Satanic influence exerted upon him, by 
which it came into his heart (see John 
13 : 2) to betray his Master. After the 
sop, he was possessed anew and with 
more virulence by Satan, and rushed 
forth to consummate his treachery, by 
guiding the enemies of Jesus to the 
place of his concealment. It ia worthy 



communed with the chief priests 
and captains, how he might be- 
tray him nnto them. 

5 And they were glad, and 
d covenanted to give him money. 

6 And he promised, and sought 
opportunity to betray him unto 

d Zee. 11 : 12. 



of note, that neither Matthew nor Mark 
say any thing about this Satanic posses- 
sion of Judas. Being of the number, 
&c. A circumstance, heightening the 
baseness of his treachery. 

4. He went his way ; literally, having 
departed from the supper at Bethany. 
He returned at once to the city, and 
made his compact with the chief priests 
and captains. These latter officers, re- 
ferred to only by Luke, were the cap- 
tains of the Levitical guard, who were 
stationed at the temple, and as might 
be expected were in the interest of the 
priests, and therefore were consulted on 
this occasion. As the object of this 
consultation was how they might appre- 
hend Jesus, the experience and judg- 
ment of these captains would be of 
great use, to determine the question 
whether the proposal of Judas was wor- 
thy of acceptance. Indeed Dr. Jahn re- 
marks, that these captains of the bands 
of Levites, who watched the temple, 
were priests themselves of high stand- 
ing. Theophylact says, that they were 
officers charged with the superintend- 
ence of the buildings and the orderly 
arrangement of all things pertaining to 
the temple service, and that their chief 
was next in rank to the high priest. 
This same class of officers are spoken of 
in Acts 4:1; 5 : 24. Webster and 
Wilkinson think that reference is had 
to these Jewish officers in Ps. 134. 

5. Covenanted to give him. This 
shows that the money was not to be 
paid, until Jesus had been actually de- 
livered into their hands. Money ; lit- 
erally, silver. " Thirty pieces of silver." 
Matthew. 

6. He promised to fulfil his part of 
the compact, on condition of receiving 
the stipulated reward. It was a delib- 



A. D. 33.] 



CHAPTER XXII. 



329 



them in the absence of the multi- 
tude. 

7 e Then came the day of un- 
leavened bread, when the pass- 
over must be killed. 

8 And he sent Peter and John, 
saying, G-o and prepare us the 
passover, that we may eat. 

9 And they said unto him, 
Where wilt thou that we pre- 
pare? 

e Mat. 26:17: Ma. 14:12. 



erate and ■well-understood bargain. 
The verb is so compounded in the orig- 
inal, as to be intensive, he faithfully or 
strongly promised. Their anxiety to 
have Judas fulfil his promise was doubt- 
less met, on his part, with a reiteration 
of it, and that too, in the strongest 
terms. Sought opportunity. The tense 
of the original gives this sense, he kept 
on the watch for an opportunity, i. e. a 
convenient occasion. The difficulty in 
the execution of this promise lay in the 
great attachment of the people to Je- 
sus, which would forbid the offering him 
any violence, unless it were done in the 
dead of the night. This is referred to 
in the next clause, in the absence of the 
multitude, who if present would rescue 
him from his enemies. 

7-14. Preparation for the Pass- 
over. Bethany. Jerusalem. Fifth day 
of the Week. See Ns. on Matt. 26 : 17- 
19; Mark 14 : 12-16. The narratives 
of the three Evangelists, especially Mark 
and Luke, have a very close resem- 
blance. Matthew is much the most 
concise. 

7. Then came the day. In Matthew 
and Mark, the first day. It was the 
14th day of the month Nisan, and was 
called the first day of unleavened bread, 
because on that day the preparation 
was made for the passover, to be cele- 
brated the same evening, which accord- 
ing to the Jewish mode of reckoning 
time, would usher in the 15th day. 
This whole subject is commented on 
and explained in my Note on Matthew 
26 : 17, to which the reader is referred. 



10 And he said unto them, Be- 
hold, when ye are entered into 
the city, there shall a man meet 
you, bearing a pitcher of water ; 
follow him into the house where 
he entereth in. 

11 And ye shall say unto the 
good man of the house, The Mas- 
ter saith unto thee, Where is the 
guestchamber, where I shall eat 
the passover with my disci- 
ples ? 



When the passover must be killed, ac- 
cording to the precept given in Exod. 
12 : 3-27 ; Levit. 23 : 4-8 ; Deut. 16 : 
1-8. In Mark it is when they (i. e. the 
people, the natives) killed the passover. 
Luke refers to the necessity arising from 
the legal enactment of Moses ; Mark, to 
its general and uniform observance by 
the people. 

8. Peter and John. The names of 
the two disciples (Mark 14 : 13) are here 
given. The matter in hand was so 
solemn and important, that he commis- 
sioned his two leading disciples to go 
on this errand. The reason why Mark 
omitted to mention their names, is sug- 
gested in the Xote on the passage above 
referred to. Prepare us the passover, 
i. e. make preparations in regard to the 
room, and other things pertaining to 
the celebration of the feast. 

9. Where wilt thou, &c. In Matthew 
and Mark, the question would seem to 
have been put first by the disciples. 
But here we see that it arose from the 
previous command of our Lord. 

10. When ye are entered into the city. 
This is more definite than Mark's go ye 
into the city. So Mark's follow him, is 
in Luke, follow him into the house where 
he entereth in. What therefore is left 
very indefinite by " to such a man''' in 
Matthew, is in the other Evangelists 
made definite and plain. Some think 
from Matthew's form of expression, 
that our Lord gave the name of the 
person, who would meet them in the 
manner here described. But this man 
was probably a servant, and had no con- 



330 



LUKE. 



[A. D. 



12 And he shall shew you 
a large upper room furnished : 
there make ready. 

13 And they went, and found 
as he had said unto them : 
and they made ready the pass- 
over. 

14 •''And when the hour was 

/Mat. 26:20; Ma. 14:17. 

nection with the incident, further than 
that he was to be followed by the dis- 
ciples into the house. It is not likely 
therefore that his name would be given. 
14-30. The Passoter. Jerusalem. 
Evening introducing the sixth day of 
the Week. See Ns. on Matt., 26 : 20 ; 
Mark 14 : 17. All this section except 
v. 14 and vs. 19-23, is peculiar to Luke, 
and constitutes a highly interesting and 
useful portion, as adding to the fulness 
of the detail, with which a comparison 
between the Evangelists will show the 
history of this last supper of our Lord 
to have been written. 

14. The hour of partaking of the 
paschal feast. He sat down, i. e. re- 
clined at the meal according to the ori- 
ental custom. And the twelve apostles 
■with him is more full and definite than 
Matthew's " with the twelve." Luke 
seems to have had his eye on the fact 
of the presence of Judas with the rest 
of the apostles, which from what was 
said in vs. 3-6, might have been with 
his readers a matter of doubt. 

15. With desire I have desired is a 
Hebraism for, / have greatly desired. 
The expression is exceedingly intensi- 
fied. Afford refers this desire not so 
much to the supper, though this formed 
an element in it, as to his anxiety to ac- 
complish the baptism referred to in 12 : 
50. But I must take the very opposite 
view. That the object of our Lord's 
longing desire was to partake of this 
feast of love with his disciples before 
he left them, is evident from the explicit 
terms in which it is here affirmed, and 
from the obvious import of the context. 
He was about to establish and celebrate 
for the first and only time during his 
brief sojourn on earth, the sacramental 



come, he sat down, and the twelve 
apostles with him. 

15 And he said unto them, 
With desire I have desired to eat 
this passover with you before I 
suffer : 

16 For I say unto you, I will 
not any more eat thereof, s until 

g Ok 14 : 15; Ac. 10 : 41 ; Be. 19 : 9. 

festival which has ever since bound to- 
gether and cemented the hearts of his 
followers, and served more than any 
other ordinance to keep in vivid re- 
membrance his dying love for men. 
Was not this an occasion then, to which 
in the fulness of his love he might be 
supposed to look forward with longing 
desire ? This passover refers to the 
whole feast, including as its principal 
element, the Eucharist, which was now 
to be established. With you my be- 
loved disciples. " He speaks as the 
Father of his house to his children, 
with whom he is about to leave his 
Testament, joyful that he has some who 
have continued so long with him that 
he can see and address in them his fu- 
ture Church, the recompense of his 
griefs." Stier. Suffer. He had so of- 
ten predicted his sufferings and death, 
that he now refers to it by one compre- 
hensive term. 

16. This is added as a reason why 
this feast of the passover had peculiar 
interest with him. It was to be the 
last one, which he would celebrate with 
his disciples on earth. As he was well 
acquainted with the spiritual signifi- 
cancy of this ordinance, and knew that 
the great offering of Himself which 
it symbolized, was about to be made 
upon the altar of Eternal Justice, there 
were concentrated in this passover ele- 
ments of interest, which stirred his soul 
to its very depths, and impelled him to 
give utterance to the great desire which 
he had felt to celebrate it with his dis- 
ciples. Until it (i. e. the paschal or- 
dinance) be fulfilled, &c. This as above 
remarked was the last passover which 
would be celebrated before the slaying 
of the Lamb, the great sacrificial vie- 



A. D. 33.] 



CHAPTER XXII. 



331 



h Mat. 26 : 29 ; Ma. 14 : 25. 



tim, of which .the paschal lamb was the 
type. There was now to be the fulfil- 
ment or completion of this symbolic 
act in the death of Christ. Hence this 
was another prophetic annunciation, on 
the part of our Lord, that his death 
was at hand, and is connected with the 
foregoing context, as a reason why he 
had so strong a desire to eat it once 
more with hi< disciples. In the kingdom 
of God, i. e. the Messianic dispensation 
prefigured by this ritual observance, 
which had primary reference to the sal- 
vation and deliverance of God's people 
from their Egyptian oppressors. Our 
Lord would never again eat the pass- 
over, as it had been eaten in the old 
dispensation, for that was now about to 
pass away. Xor would he partake of 
the feast of which this was the type, 
again in the flesh. But this does not 
forbid the participation of our Lord in 
that great spiritual festival, which in 
heaven shall be spread for all who are 
washed in his blood, and who shall be 
deemed worthy to sit down at the mar- 
riage supper of the Lamb. Of the 
transcendent glories and blessedness of 
that feast, we can have but a faint con- 
ception here, but that it has been pro- 
vided and is in a state of readiness for 
all God's elect, we have every assurance 
in his holy word. "We are, however, to 
be extremely cautious against admit- 
ting any thing gross or material in our 
conceptions of this blessedness. Its 
highest realization on earth is the love 
of Jesus Christ shed abroad in our heart, 
and we have no doubt but the same 
love, in a higher degree, will constitute 
the chief element in the bliss of heaven. 
17. The cup. Not the sacramental 
cup, which is referred to in v. 20, and 
which was probably the third cup, which 



it be fulfilled in the kingdom of I until the kingdom of God shall 
God. come. 

IT And he took the cup, and ' 19 1" 'And he took bread, and 
gave thanks, and said, Take this, gave thanks, and brake it, saying, 
and divide it among yourselves : , This is my body Tvhich is given 

18 For A I say unto you, I will for you : * this do in remembrance 
not drink of the fruit of the vine, of me. 

i Mat. 26 : 26; Ma. 14 : 22. * 1 Co. 11 : 24. 

was drunk at the paschal festival. This 
was one of the previous cups, probably 
the first one (see N. on Matt. 26 : 27). 
Divide it, &c. Pass it around, so that 
! you all may partake of it. Our Lord, 
: beyond all question, partook himself of 
j this cup, as he had just spoken of his 
desire to eat of the passover, of which 
! this cup was a part. The participle im- 
j plies this, the literal signification of 
. which is, having taken the cup for him- 
self. But we have no evidence what- 
1 ever that he partook of the sacramental 
1 cup. The verb there employed both 
: for the bread and wine, signifies, to 
j take into the hand for another. 

18. In Matthew and Mark, this dec- 
laration of our Lord follows the estab- 
lishment of the Eucharist. But may 

: not the saying have been repeated, as 
applicable alike to the passover and to 
the ordinance of the Lord's supper? 
The words are somewhat varied in their 
quotation by Matthew and Mark, and 
. are so introduced there as to render it 
: certain, that they were spoken at the 
; close of the Eucharist. If they were 
j not also uttered at the time when he 
I passed to the disciples the first cup of 
; the passover, we must suppose that 
: Luke recorded them by way of antici- 
| pation, as we find, from some law of as- 
sociation or grouping together, he often 
does in contravention to the strict order 
of events. Fruit of the vine, i. e. wine. 
Until the kingdom of God, &c. This 
sentiment is parallel with the preceding 
clause, until it be fidflled, &c. See N. 
on Matt. 26 : 29. 

19, 20. These verses refer to the es- 
tablishment of the Eucharist, on which 
see Ns. on Matt. 26 : 26-29 ; Mark 14 : 22 
—25. This do in remembrance, &c. This 
clause is also found in 1 Cor. 11 : 24. 



332 



LUKE. 



[A. D. 33. 






20 Likewise also the cup after 
supper, saying, l This cup is the 
new testament in my blood, which 
is shed for you. 

I 1 Co. 10 : 16. 






It is omitted in Matthew and Mark. In 
like manner the words, which is given 
for you (1 Cor. 11 : 24, which is broken 
for you), are wanting in Matthew and 
Mark. This do refers to the breaking 
and eating of bread. In remembrance 
of me does not reach the exact sense 
of the original. For the remembrance 
of me (i. e. in order that you may re- 
member me), is the better and more 
literal interpretation. It shows the in- 
tent and purpose of the ordinance. 
The word rendered remembrance is lit- 
erally the recalling to mind, and refers 
here to the vivid sense of Christ's suf- 
ferings and death, which this supper is 
designed and adapted to produce in 
such as partake of it in penitence, hu- 
mility, and faith. To those who obey 
this injunction, and strive to obtain 
through this blessed ordinance clearer 
and more affecting views of the pre- 
ciousness of the offering made for the 
sin of the world, will Jesus manifest 
himself with peculiar nearness and ten- 
derness, so that He will be evidently 
set forth as one crucified for their sin, 
and risen for their justification. 

20. Likewise, i. e. having offered 
thanks to God (Matthew and Mark), 
and holding it in his hand to give to 
his disciples. New testament or new cov- 
enant. See N. on Matt. 26 : 28. The 
same word is employed here as in Heb. 
8:8. It signifies a covenant or prom- 
ise on the part of God to his people, 
sanctioned with the blood of victims 
(see Exod. 24 : 3-12; Deut. 5 : 2), 
and depending upon certain stipulat- 
ed conditions. It is here called the 
new covenant, in contradistinction ra- 
ther from the Mosaic than from the 
Abrahamic covenant (Gen. 15:1-18; 
17 : 1-19 ; Gal. 3 : 17), which in its 
most enlarged sense embraced all the 
blessings and provisions of the new 
covenant, in the promise that in '" his 
seed all the nations of the earth should 



21 m But, behold, the hand of 
him that betrayeth me is with me 
on the table. 



m Ps. 41 



Mat. 26: 21,23; Ma. 14: 13; 
John 13 : 21, 26. 



be blessed (Gen. 22 : 18). This new 
testament, unlike the old covenant, which 
was ratified by the blood of bulls, and 
goats, and calves, was ratified by the 
blood of Christ, " who through the eter- 
nal Spirit offered himself without spot 
to God, to purge the conscience from 
dead works to serve the living God ; 
for which cause he is the mediator of 
the new testament, that by means of 
death, for the redemption of the trans- 
gressions that were under the first tes- 
tament, they which are called might 
receive the promise of eternal inherit- 
ance." Heb. 9 : 14, 15. The cup of the 
new testament was so called, because the 
wine was emblematical of its ratifica- 
tion by the blood of Jesus Christ. See 
Heb. 9:11-28. Which is shed, &c. 
This grammatically refers to cup, but 
in reality to blood, as will be seen by a 
reference to the parallel passage in 
Matthew and Mark. The wine, ex- 
pressed from the bruised and trodden 
grapes, and poured forth into the cup, 
becomes an apt and striking emblem 
of the blood of Christ shed or poured 
out for the sins of men. For you, i. e. 
in behalf of you. An expiatory or vi- 
carious shedding of blood is clearly 
taught in this form of expression. 

21. See Ns. on Matt. 26 : 21 ; Mark 
14 : 18. According to the order of 
events in Luke, it would appear that 
Judas partook of the Eucharist. But 
we have seen .in this evangelist so many 
instances of a departure from the strict 
order of events, that we should hesi- 
tate very much in taking this as con- 
clusive evidence that such was the real 
fact. Matthew and Mark both repre- 
sent the incident referred to here by 
Luke, as taking place while they were 
eating the passover, and before the es- 
tablishment of the Lord's supper. No 
one who compares the order of these 
two evangelists with John 13 : 21-35, 
can well avoid the conclusion that Ju- 



A. D. 33 ] 



CHAPTER XXII. 



333 



22 ■ And truly the Son of man 
goeth, ° as it was determined : but 
woe unto that man by whom he 
is betrayed ! 

n Mat. 26: 24. o Ac. 2 : 23; & 4 : 28. 



das left the table on his dark and trait- 
orous errand, before the establishment 
of the institution of the Lord's supper. 
TJte hand, &c. An Oriental mode of 
expression, to denote that a person was 
reclining at the same table with anoth- 
er. The odiousness of his act is also 
strongly set forth in the violation of all 
the laws and rites of hospitality, which 
was evinced in this betrayal of one with 
whom he had been on intimate terms 
of intercourse. That betrayeth me has 
in all the Evangelists the participial 
form in the present tense, which gives 
the sense that is betraying me. His 
mind was filled with his traitorous plans, 
and although the overt act had been 
only in part performed (see vs. 3-6), yet 
as he reclined at the table, his thoughts 
were busy in devising and maturing the 
means of effecting his promise made to 
the chief priests and Pharisees. 

22. See Ns. on Matt. 26 : 24 ; Mark 
14: 21. Luke's as it was determined, is 
in Matthew and Mark, as it is written 
of him. The literal signification is.ac- 
cording to that which has been accurate- 
ly defined or bounded off in the plan or 
determination of God. The idea is that 
the whole transaction, including not 
only the main or principal event, but all 
its accessories, was in accordance with 
the sovereign purpose and foreknowl- 
edge of God. Hence his betrayal by 
Judas was a part of this divine plan, 
and yet such is the liberty of human 
choice and purpose, so free was Judas 
in all that he did to have done other- 
wise, had he chosen thus to do, that his 
guilt was the same as though his deed 
of betrayal had never been contem- 
plated in the divine mind. Compare 
Acts 2 : 23, where it is expressly de- 
clared that Jesus was delivered to be 
crucified, by the determinate counsel 
and foreknowledge of God, and yet 
that it was with wicked hands that he 
was crucified and slain by his enemies. 



23 *And they began to in- 
quire among themselves, which 
of them it was that should do 
this thing. 

p Mat. 26 . 22 ; John 13 : 22, 25. 

It was no excuse for their atrocious 
deed, that the Lamb without blemish 
and without spot was foreordained be- 
fore the foundation of the world to be 
slain for the redemption of man (1 Pet. 
1:18-21). They acted as free moral 
agents. They planned, counselled, pur- 
posed, executed, just as men do in all 
the concerns of life, freely and without 
constraint. Yet the great truth is here 
revealed that the wrath of man, in this 
most awful act ever performed on earth, 
was praising God (Ps. 76 : 10), in the 
carrying out of his purpose that his Son 
Jesus Christ should die for the sins of 
men, and by precisely the same death 
which was inflicted upon him on Cal- 
vary (Ps. 22:16). 

23. We are here informed, that such 
was the effect upon them of this sad an- 
nunciation made by Jesus, that they 
not only inquired of Jesus as to their 
individual guilt or innocence (see Matt. 
26 : 26 ; Mark 14 : 19), but instituted 
an inquiry among themselves, who of 
their number would be likely to do so 
dark and treacherous a deed. This 
shows the depth of their concern at so 
startling an announcement. To in- 
quire ; literally, to search or seek out 
together. They were all anxious to 
know who was the traitor. This shows 
that Judas had been thus far very suc- 
cessful in concealing his true character, 
for he does not seem, from any thing 
here recorded, to have been particu- 
larly suspected. Which of them, &c. 
The original is so constructed, that this 
is laid down as the point of their in- 
quiry, as though it had been written, 
they began to inquire in regard to this 
thing (viz.) which of them, &c. The 
words which of them are literally who 
of them there, i. e. who, in case of such 
a betrayal as the one announced, would 
be the one to do it. There is a shade 
of doubt communicated by the particle 
then or in that case f in the original, that 



334 



LUKE. 



[A. D. 33. 



24 q And there was also a strife 

q Mat. 9:34; Luke 9: 46. 



there could be one of the apostles who 
would do such a deed. 

24. And there was also a strife, &c. 
"When we take into consideration the 
time and circumstances of the occasion, 
the strife here referred to must be re- 
garded, as one of the most remarkable 
instances of human frailty, which is to 
be found, I had almost said, in the his- 
tory of man. Two questions naturally 
arise, as to the time of this strife, and 
the particular point in reference to 
which it arose. The answer to the for- 
mer will help us to solve the latter. 
There is much diversity of opinion in 
respect to the precise time when it took 
place, some expositors referring it to 
the time when they were about to re- 
cline at the table or triclinium ; others 
considering it as taking place after the 
announcement of our Lord, that one of 
his disciples should betray him. Its 
collocation in Luke is advanced as a 
ground for this latter opinion. But we 
have seen how frequently Luke inter- 
poses fragmental incidents, out of the 
order in which they took place, and no- 
where does this feature of his gospel 
appear more- prominent than in these 
last sayings and doings of Christ (see 
N. on 21 : 3*7). Nor does it seem to 
me a very natural sequence of so sol- 
emn and exciting an announcement as 
was made in vs. 21, 22, unless the apos- 
tles were different from all other men, 
and could pass from one of the most 
touching scenes of self-examination and 
inquiry almost instantaneously to one 
of strife and angry contention. I am 
fully persuaded therefore that this dis- 
pute took place at the commencement 
of the feast, as they were about to sit 
down or recline at the table ; and that 
its position in the general narration 
should be immediately preceding John 
13 : 1-20. If so, we can have little 
doubt that the subject of their strife 
was the places of honor at the table 
(see Ns. on Matt. 23 : 6; 26 : 21). The 
words which of them should be accounted 
the greatest, imply therefore a dispute 
as to who should have the chief reclin- 



among them, which of them should 
be accounted the greatest. 

ing place at the table, which became 
the more warm and exciting from the 
fact that the assignation of this to any 
one of their number, would indicate his 
claim to the highest office or post of 
honor in the Messiah's kingdom, which 
they believed now about to be set up, 
and of the temporal character of which 
their minds were far from being wholly 
dispossessed. The construction in the 
original is like that of v. 23, the rel- 
ative clause which of them, having the 
force of as to the question which of them. 
The word greatest refers here to emi- 
nence in rank. 

25, 26. These words of our Lord are 
intended as a reply to the strife which 
had arisen among his disciples. But a 
question here arises, whether this re- 
proof preceded or followed the washing 
of the disciples' feet related by John 
(13 : 1-20). Dr. Robinson and other 
recent harmonists place it before that 
incident ; Doddridge and others of his 
time, after it. This seems to me to be 
the more natural and impressive order. 
Their attention would be more excited 
to the words of the reproof, and their 
hearts prepared to profit by it, after 
witnessing their Lord's strange act of 
condescension in washing their feet. 
The point of the reply is, that kings and 
men in authority are the ones who ar- 
rogate to themselves the title of bene- 
factors, and are thus styled by their 
flatterers. Opposed to this is, "but I 
am among you as he that serveth." v. 27. 
Hence the argument is by a sort of in- 
version — that being placed last which 
logically should have been first— ye 
shall not be so, i. e. ye shall not seek 
for the appellation of benefactors of 
men, by striving for preeminence or the 
possession of worldly power and dis- 
tinction. You are to gain the reputa- 
tion of being public benefactors by imi- 
tating me, your Master, who am among 
you as one that serveth. Such is the 
obvious and natural sense of these 
verses. Some verbal explanations are, 
however, necessary, to the right under- 
standing of the sentiment. 



A. D. 33.] 



CHAPTER XXII. 



335 



25 'And he said unto them, 
The kings of the Gentiles exer- 
cise lordship over them; and they 
that exercise authority upon them 
are called benefactors. 

r Mat. 20 : 25 ; Ma. 10 : 42, 

25. Kings of the Gentiles. Reference 
is had not only to dynasties of kings, 
like the Antiochuses of Syria, and the 
Ptolemies of Egypt, who assumed the 
titles of Saviour, Preserver, Benefactor, 
Pious, Brother-loving, Father-loving, 
Mother-loving, although in general 
monsters of cruelty and sensuality, but 
to inferior princes, rulers, and govern- 
ors, who assumed such titles of their own 
choice, or received them from those 
fawning sycophants who were to be 
found in the train of all great men. 
Ptolemy obtained the title of Euergetes 
{^Benefactor), by large donations to the 
populace. Tertullus administered in 
this way to the vanity of Felix (Acts 
24 : 2, 3), where, from the apology made 
in v. 4, we should, gather that not a 
small portion of his speech was com- 
prised in the exordium, filled up with 
false and fulsome compliments to this 
cruel and dissolute Roman governor. 
Exercise lordship, i. e. are the ones 
who play the lord. There is a slight 
shade of sarcasm in the word. Over 
them, i. e. the Gentiles. Tfiey that ex- 
ercise authority upon them, i. e. those 
persons who thus lord it over them, 
and are in possession of authority. Are 
called benefactors, i. e. are the ones who 
assume, or have given to them, the title 
of benefactors. The very application 
of these titles to such tyrannical and 
licentious princes, rendered them unfit 
to be used by the followers of Christ. 
They had entered the service of one, 
who himself sought not earthly distinc- 
tion, and would not have his followers 
desirous of such fleeting honors. They 
were to imitate him who was among 
them as one that serveth ; and not like 
the Gentile kings and rulers, seeking in 
addition to their lordly dominion, the 
most extravagant and fulsome titles 
and compliments from their oppressed 
and down-trodden subjects. 



26 *But ye shall not he so: 
'but he that is greatest among 
you, let him be as the younger; 
and he that is chief, as he that 
doth serve. 

8 Mat. 20 : 26 ; 1 Pe. 5 : 3. t Ch. 9 : 43. 

26. But ye shall not be so, i. e. seek- 
ing after titles and posts of distinction. 
This rebuke is evidently aimed at the no- 
tion which, notwithstanding our Lord's 
instructions, yet lingered in their minds, 
that Jesus was to be a great temporal 
monarch, who would reward his follow- 
ers with posts of honor and emolument. 
He disabuses their minds of this false 
and hurtful idea, by most unequivocally 
declaring, that his disciples should not 
only give up all such notions of suprem- 
acy, but should absolutely invert the 
very order of precedency established 
among men, the one who aspired to be 
chief voluntarily assuming the lowest 
and most humble position in the Mas- 
ter's service. This was a strange rule 
and law to be laid down in their hear- 
ing, but when they called to mind what 
they had just seen in their Lord's con- 
descending love (see John 13 : 1-20), 
they could make no reply. So far as 
we know, this was the last strife for 
supremacy which ever marred their 
intercourse on earth. Our Lord's sym- 
bolic act of washing their feet, and his 
positive declaration that they were to 
act on a totally different principle from 
those earthly potentates, to whose hon- 
ors and titles they were looking with 
such admiration, forever dispelled from 
their mind this desire for earthly dis- 
tinctions, and their only rivalry after- 
ward was a generous emulation as to 
who of them should evince the most 
self-denial and devotion in the service 
of their blessed Master. Greatest is 
here opposed to younger. "Webster and 
Wilkinson refer to Acts 5 : 6, in proof, 
that younger refers to those of inferior 
rank and capacity. Of course, greatest 
would in that case refer to those of the 
highest power and station. But such 
grades of power and station not only 
did not exist, but were absolutely for- 
bidden by our Lord ; and I cannot but 



336 LUKE. 

27 M For whether is greater, he 
sitt 
serveth ? 



[A.D. 



that sitteth at meat, or he that 



is not he that sitteth at 

u Ch. 12 : 37. 



think, therefore, that reference must be 
had to those greatest in age, and to 
■whom the direction of affairs would 
naturally fall. Such were not to lord 
it over their brethren, on account of 
the dignity and precedence given them 
by their age, but were to be meek, 
humble, courteous, unassuming as the 
youngest of their number, and thus 
evince that they were brethren and 
servants of one Master. The sentiment 
then is, that the eldest, to whom the 
preeminence and respect due to age 
would naturally and properly belong, 
should be as condescending and hum- 
ble as the youngest of the number. 
The same idea is enforced and expand- 
ed in the corresponding clause, he that 
is chief, &c, where there is a strong 
antithesis between chief and he that 
doth serve, i. e. is servant of the com- 
pany. Between all Christ's followers 
there should be such a breaking down 
of worldly distinctions, that none should 
esteem themselves above others (see 
Rom. 12 : 3, 10), or seek that preemi- 
nence in rank and station, which is so 
greatly coveted by worldly men. This 
does not imply that there will not be 
distinctive gifts and graces, by which 
one Christian brother is fitted for a 
service or station for which another has 
far inferior qualifications ; or that due 
honor is not to be given to such, 
as by their eminent talent or service 
in the cause of Christ are entitled 
thereto. 

2,1. Our Lord now illustrates and 
confirms his teaching, by referring to 
his own humility and condescension, in 
taking the office of one who serveth at 
the table, while upon his disciples was 
conferred the honorable position of 
guests. He first proposes the question 
so easy of answer, as to the relative 
superiority of the guests over those 
who serve at the feasts. The words, 
/ am among you as he that serveth, re- 
ceive great emphasis from the fact, that 



meat ? but x I am among you as 
he that serveth. 

28 Ye are they which have 

x Mat. 20 : 28 ; John 13 ; 13, 14 : Phi. 2 : 7. 



Jesus had just been washing the disci- 
ples' feet. 

28. Having administered this gentle 
rebuke to his disciples, our Lord now 
encourages them with the promise of 
true and lasting glory in his Father's 
kingdom, for their fidelity to him in the 
midst of his trials and temptations. 
Thus -while he rebuked and corrected 
their false notions of worldly preemi- 
nence and leadership, he is careful not 
to discourage them by stripping the fu- 
ture of all honors and rewards. "It is 
not the time now for reproaches. He 
had been constrained to reprove them 
slightly — His whole purpose now is to 
bless his disciples and load his faithful 
ones with his gifts, for his faithful ones 
they are, with all their infirmity and 
folly ; else would He be now sitting thus 
in the midst, and they thus surrounding 
him ? " Stier. Have continued with me 
is something more than simply remain- 
ing with Jesus. It indicates sympathy, 
fidelity, love, obedience. The idea is in 
a manner one of companionship or "fel- 
lowship in his sufferings." Not that 
the disciples could share in the peculiar 
agony which weighed down the blessed 
Redeemer's spirit ; but they were with 
him as sympathizing friends, and as such 
were unspeakably dear to him. In my 
temptations. This is here put figura- 
tively for trials, sorrows, afflictions. But 
this is not all. A deeper meaning lies 
in the word. It is a declaration of our 
Lord, that his whole life had been full 
of temptations, from the time when the 
grand assault was made upon him in the 
wilderness by the adversary, until his 
last and final struggle with the tempter 
in the hour of the prince of darkness 
(see v. 53 ; John 14 : 30). The expres- 
sion " departed from him for a season" in 
4:13, does not mean an absolute with- 
drawal of the adversary, but only that 
he desisted from such mighty efforts, as 
he had just made to tempt Jesus to sin, 
until he renewed them at the close of 



A. D. 33.] 



CHAPTER XXII. 



337 



continued with mo in 'my tempta- 
tions. 

29 And £ I appoint unto you a 
kingdom, as my Father hath ap- 
pointed unto me ; 

2/He.4: 15. 2 Mat. 24 : 4T ; ch. 12 : 32 ; 2 



Co. 1 



2 Ti. 2 : IS 



our Lord's earthly ministry, for aught 
we know, with greatly increased viru- 
lence and pertinacity. It is probable 
that Jesus was subject through his 
whole life, to a greater or less degree, 
to temptations, yet so mild when com- 
pared with these great assaults upon his 
integrity, that they are not particularly 
referred to. We might gather this, not 
only from the present passage, but from 
Heb. 2:18; 4:15; 5:8, where refer- 
ence seems to be had to a life of trial 
and temptation, and not to one or two 
efforts made by Satan to tempt him 
from his allegiance. This is also a fair 
inference from such passages as John 
6:15 (on which see Note), where we 
are told that when the people would 
have made him a king, even by force, 
should he not willingly consent, he de- 
parted into a mountain to pray ; and 
from Matt. 16 : 22, 23, on which see 
Note. He did not yield in the least de- 
gree to these temptations, but that he 
had them in common with other men, 
we think there can be no doubt. 

29. And I. As you have been faith- 
ful to me, / also will not be unmindful 
of you, when I am exalted to my kingly 
dignity. I appoint. The verb literally 
means to devise or bequeath as by will 
or testament, and hence has here the 
nature of a solemn promise or covenant, 
based on the same immutable love and 
faithfulness, which secures beyond the 
possibility of failure the inheritance 
promised in the covenant of redemption 
to the Son from the Father. This is 
the more emphatic and significant from 
the symbolical ratification of this new cov- 
en ant, in the sacrament of the cup, now 
about to be instituted, and which was 
called the new testament in his blood. 
This heirship or inheritance to which 
they were appointed, was then to be es- 
tablished and confirmed by the shed- 
Vol. II.— 15 



30 That a ye may eat and drink 
at my table in my kingdom, * and 
sit on thrones judging the twelve 
tribes of Israel. 



a 


Mat. 


8 : 


11: 


ch. 


14 : 


15; Ee. 


Vj 


: 9. 


b Ps 


49: 


14 


Mat 


19 


:23- 


1 Co. 


2; 


bie. 


3:21 



















ding of his own blood, than which no- 
thing could render it more sure and de- 
terminate. A kingdom, not an inde- 
pendent one, but his own kingdom, of 
the glory and blessedness of which they 
were to be partakers, and in a sense as- 
sociated with Him in its government, 
(see v. 30). They were to be, as Stier 
remarks, co-regents with Christ, or what 
perhaps is more suitable to the custom 
of earthly monarchs, who reward their 
fiuthful and favorite servants with posts 
of honor and power, the apostles were 
promised offices of high spiritual dig- 
nity, in this kingdom which had been 
appointed him by his Father. This ac- 
cords better with the language of v. 30. 
The word kingdom, joined to this clause 
in our English translation, belongs to 
the following clause, as my Father hath 
appointed unto me, and of course must 
be mentally supplied in the former 
clause. The idiom of the Greek and 
English, is different in this respect that 
the Greek employs the ellipsis in the 
former clause ; the English, in the latter 
clause. Hath appointed in the economy 
of redemption. 

30. TJmt ye may eat and drink, &c. 
The language is derived from the cus- 
tom of ancient and oriental kings, to 
invite to their own table their chief 
ministers and confidential servants, as 
a mark of royal favor and esteem. 
These persons who were admitted on 
such terms of easy and familiar inter- 
course, were styled table companions, 
royal messmates. The expression my 
table in my kingdom, is equivalent to at 
the royal banquets. In like manner, sit 
on thrones, denotes their kingly dignity, 
the imagery being drawn from the 
thrones of earthly kings. It cannot 
but be remarked how this fulness of 
expression in regard to their future 
dignity, looks back to the angry strife 



338 



LUKE. 



[A. D. 33. 



311" And the Lord said, Simon, 
Simon, behold, c Satan hath de- 

c 1 Pc. 5 : 8. 

which had arisen among them, as to who 
of them should be accounted greatest 
(v. 24). They were to be exalted even 
to kingly dignity, but in a way far dif- 
ferent from what they expected. Judg- 
ing. In ancient times, kings performed 
also the functions of judges. See 2 
Sam. 15 : 4 ; 1 Kings 3:9; 2 Chron. 1 : 
11 ; Ps. 72 : 2. The twelve tribes of Is- 
rael, i. e. the spiritual Israel. The lan- 
guage conforms to the prediction, that 
the Messiah was to sit upon the throne 
of David, and rule over the people Is- 
rael. See 2 Sam. 7 : 12-16 ; 1 Chron. 
17 : 11-14 ; Ps. 72 : 1-17 ; Matt. 2:6; 
Luke 1 : 32-33. 

31-34. Jesus foretells the fall of 
Peter. Jerusalem. Evening introduc- 
ing the sixth day of the Week. See 
Ns. on Matt. 26 : 31-35 ; Mark 14 : 27- 
31 ; John 13 : 38. This portion is pe- 
culiar to Luke, and has its place between 
vs. 33 and 34 in Matthew, and vs. 29 
and 30 in Mark. 

31. These words were spoken by our 
Lord to Peter, after his strong and self- 
confident averment, that though all 
men should be offended because of his 
Master, he would never be offended. 
In order to obtain a clear view of this 
remarkable lapse of Peter, the reader 
should turn to John 13 : 36-38, and 
then peruse Matt. 26 : 31-35 ; Mark 
14 : 27-31. By this comparison of the 
Evangelists, it will be seen how confi- 
dent even to boasting was Peter, that 
he would not falter in the trial of his 
integrity. The language of our Lord 
is designed to disclose to Peter, the 
danger to which he was to be exposed 
from the assaults of his adversary, and 
by this forewarning to arm him against 
the force of the temptation. How kind 
and considerate was this, that on the 
very eve of his own agony and death, 
he should be so mindful of his disciple, 
as to warn him against the danger, to 
which he was that very night to be ex- 
posed through the craft and malice of 
Satan. Math desired to have you ; lit- 



sired to have you, that he may 
d sift you as wheat : 



d Am. 9 : 9. 



erally, has asked or demanded you, as 
Satan demanded that Job should be 
given into his power, in order to test, 
with evil intent, his integrity. The ex- 
pression is a remarkable one, and in 
connection with Job 1:12; 2:6, opens 
a field of conjecture, as to how far 
Satan acts permissively in tempting 
good men, and under what laws of re- 
striction and restraint he approaches 
and assails them with his temptations. 
That he may sift you. The word you, 
is in the plural, and is therefore inclu- 
sive of all the disciples, except Judas, 
who had now left, them to consummate 
his deed of treachery. The sifting pro- 
cess here spoken of, must be taken 
in a bad sense, of the endeavor of 
Satan to effect the separation of some 
of the disciples, and Peter in particular, 
from fidelity to Jesus, as chaff is sepa- 
rated by a winnowing process from the 
wheat. Satan desires them that he may 
try them by this sifting process, but it is 
to effect their ruin. Stier rather in- 
clines to the idea that the words, that 
he may sift you as wheat, do not here 
denote design or purpose, but are 
rather an accompanying, modifying ex- 
planation, while he will sift you, &c. 
This expositor remarks, that " the sift- 
ing is granted and takes place, but the 
intercession of the Redeemer stands in 
the way of the attainment of the ac- 
cuser's entire demand." The simple 
idea of the original, and the only one 
which can be grammatically drawn from 
it is, that Satan desired to get posses- 
sion of the apostles, in order to tempt 
them from their fidelity to Jesus, and 
thus effect their ruin. Our Lord's in- 
tercessory prayer did not prevent this 
assault of Satan on Peter's integrity, 
but only defeated its influence. In re- 
gard to the winnowing process here 
spoken of, some expositors find the 
figure in the agitating and loosening 
process, by which their fidelity was at- 
tempted to be shaken from its founda- 
tion. But this is far less natural and 



A. D. 33.] 



CHAPTER XXII. 



339 



32 But e I have prayed for thee, 
that thy faith fail not : -''and when 
thou art converted, strengthen thy 
brethren. 

33 And he said unto him, Lord, 

e John 17 : 9, 11, 15. 
/ Ps. 51 : 13; John 21 : 15, 16, 17. 



pertinent than the usual exposition, 
which makes this symbolical of separa- 
tion and overthrow. 

32. But I have prayed, &c. This 
■was what preserved Peter from a fatal 
apostasy. The pronoun / emphasizes 
the idea that Jesus had opposed him- 
self in person to the adversary, who 
was aiming to effect the ruin of his 
leading disciple. For thee concentrates 
the danger and final deliverance again 
upon Peter, as the special and repeated 
address Simon, Simon, had done in the 
first instance, but which had been made 
by the plural you, to include the whole. 
Iliat thy faith fail not. This was the 
object of the prayer. The design for 
which Satan wished to get possession 
of Peter, was to sift him like wheat, and 
thus effect his downfall. Opposed to 
this was Christ's all-prevalent interces- 
sion, that Peter's faith should remain 
firm. Faith in Christ as the true Mes- 
siah, which would be severely tested in 
the circumstances which were to fol- 
low. Fail not, i. e. fail not utterly, or 
become wholly inoperative. Peter's 
faith was very weak, and came near I 
failing ; but He whose look brought him j 
to reflection and repentance, had pray- 
ed, and his intercession was more effi- J 
cacious with God, than the demand of 
the accuser that Peter should be surren- 
dered wholly into his power. When thou 
art converted. The verb in the original is 
not passive, as is implied by our common 
version, but is intransitive, when thou 
turnest to duty, love, and obedience. 
Luke employs this same verb in an in- 
transitive sense in 17 : 4; Acts 26 : 18. 
It is, however, quite well expressed in 
our English translation, for it was the 
grace of God in answer to our Saviour's 
prayer, which brought Peter back with 
tears of repentance to the fold whence 
he had strayed away. Strengthen thy 



I am ready to go with thee, both 
into prison, and to death. 

34 "And he said, I tell thee, 
Peter, the cock shall not crow this 
day, before that thou shalt thrice 
deny that thou knowest me. 

g Mat. 26 : 34 ; Ma. 14 : 30 ; John 13 : 33. 

brethren. The boldness and steadfast- 
ness which Peter infused into his fel- 
low disciples, by his own courageous 
conduct, are abundantly shown in the 
early history of the church. His bitter 
experience of the danger of self-reliance 
in a contest, so far beyond his own un- 
aided powers to successfully carry on, 
threw him, perhaps, more than any 
other of the apostles, on the protecting 
arm of his gracious Redeemer, and in- 
; spired him with true courage and devo- 
| tion in his service. Thus what Satan 
j had devised, as a means of obstructing 
j the progress of Christ's kingdom, so 
far as the instrumentality of Peter in 
building it up was concerned, became 
by the overruling power and grace of 
God the chief means of its successful 
establishment. 

33. Such slight acquaintance had 
Peter at this time with his own heart, 
that notwithstanding this solemn warn- 
ing of Jesus, and the express decla- 
ration that the great adversary had 
claimed him, as one whom he desired to 
sift as wheat, and that his faith would 
become utterly extinct, were it not for 
his Lord's intercessory prayer, he yet 
persists in loudly and boldly declaring 
his readiness to accompany his Master 
through all suffering, even unto death. 
He doubtless felt all that he said ; but 
had he been less confident in his own 
strength, and more reliant on that of 
Christ, his reply would have been in 
the words with which he sought the 
aid of his Lord, when he was sinking in 
the waves, " Lgrd, save me." 

34. "What had been previously hinted 
at by Jesus in regard to Peter's defec- 
tion, is now openly and emphatically 
asserted. On the verbal explanations 
of this passage, see Ns. on Matt. 26 : 34 ; 
Mark 14: 30. It will be seen by a com- 
parison of John 13 : 37 ; Matt. 26 : 33 ; 



340 



LUKE. 



[A. D. 



35 A And he said unto them, 
When I sent you without purse, 

h Mat. 10:9: cli. 9:3: & 10 : 4. 



Luke 22 : 33, that Peter had pro- 
fessed his zealous adherence to the 
cause of his Master three times. Our 
Lord now most solemnly assures him 
that, on that very night before the 
morning dawn, he would thrice deny 
that he knew him. The clause that 
thou knowest me, is found only in Luke, 
and is added to give definiteness to the 
form of the denial. That this predic- 
tion was literally verified is seen in 
Matt. 26 : 72, 74 ; Mark 14 : 71 ; Luke 
22 : 57. In order to clear himself from 
every suspicion that he belonged to the 
company of Jesus of Nazareth, he de- 
nied again and again that he had any 
knowledge of the man. The solemn 
address here made by our Lord to 
Peter, is introduced in the most em- 
phatic terms, / say to you, Peter. In 
Matthew and Mark, the assertion is in- 
troduced by the emphatic verily I say 
unto thee. Although the affirmation 
was made in such strong and emphatic 
language, yet such was Peter's pre- 
sumptive confidence in his own stead- 
fast integrity, that it is quite doubtful 
whether he laid it to heart, or yielded 
it a moment's belief. How can this be 
accounted for? Simply in the imper- 
fect knowledge which Peter had of his 
own heart, and the enthusiastic ardor 
and energy of his love, which rendered 
it in his estimation a moral impossi- 
bility, that he should do so base and 
cowardly an act. He did not suffi- 
ciently discriminate between moral and 
physical courage, the latter of which 
qualities he possessed to an eminent 
degree ; but of the former of which, as 
his pusillanimous conduct in the court 
of the high priest's palace evinced, he 
had at that time but avery little por- 
tion. The words of his Lord he may 
have attributed, in part at least, to the 
depression of the hour, which would 
excite in his mind painful apprehensions 
of the defection of his followers, and 
especially of Peter, who was the lead- 
ing apostle, and to whom the others 



and scrip, and shoes, lacked ye 
any thing ? And they said, No- 
thing. 



would naturally look for an example 
of courage and constant devotion. 

35-38. This passage in which our 
Lord forewarns his disciples of the ap- 
proaching conflict, is peculiar to Luke. 
The general idea is that the circum- 
stances in which they would soon be 
placed, demanded a different outfit and 
preparation from that required by them 
when sent forth on a previous mission. 
At that time they were directed to cast 
themselves upon the resources, which 
would result from the labors of love in 
which they were engaged. They were 
to provide nothing beforehand, to take 
no purse, scrip, or shoes, but to rely 
for the supply of their wants solely upon 
the hospitalities of those to whom they 
were sent with the message of salva- 
tion. But now the condition of things 
was changed. They were to be sur- 
rounded with enemies, so that they 
would be obliged to depend upon their 
own exertions and prudent forecast for 
their daily sustenance. They were 
even to arm themselves for the con- 
flict. This, as we shall see, they en- 
tirely misunderstood. What was in- 
tended as indicative of a general change 
in the condition of things, they misin- 
terpreted to signify, that they were to 
adopt means and put themselves in a 
posture of immediate defence, and repel 
by physical resistance any violence 
which might be offered the company. 
This accounts for Peter's rash and im- 
prudent act of violence committed upon 
Malchus (John 18:10). 

35. When I sent you forth, &c. Our 
Lord employs the interrogative form, 
in order to call their attention more 
vividly to the fact spoken of. Refer- 
ence is had to the mission of the Twelve 
spoken of in 9 : 2 ; Mati. 10 : 5 ; Mark 
6 : 7. The instructions there given his 
disciples compared with those he was 
now to give, showed how altered were 
the circumstances in which they were 
now placed. Without purse, &c. A 
reference to 9:3; Matt. 10 : 9, 10 ; 



A. D. 83.] 



CHAPTER XXII. 



341 



36 Then said lie unto them, 
But now, he that hath a purse, 
let him take it, and likewise his 
scrip : and he that hath no sword, 

Mark 6 : 8, 9 will show that in their- 
first mission, the apostles were to make 
no provision whatever for their wants ; 
but to throw themselves for support 
upon such friends in every place whither 
they were to go, as the providence of 
God. might raise up for them. Lacked 
ye any thing ? Were not your wants 
all supplied ? When it is borne in 
mind that the apostles in the mission 
here referred to, preached a Messiah so 
different from what the nation expected, 
and the indispensable necessity of re- 
pentance and a change of heart, which 
implied a state of wickedness and car- 
nal security prevalent throughout the 
community, and which is adapted to 
excite at first the rage and hostility of 
unconverted men, it is not a little re- 
markable, and shows the superintend- 
ing providence of God, that their daily 
wants were so fully supplied by the 
people, to whom they preached truths 
so unwelcome to the natural heart. It 
will be noticed, that nothing is here 
said about superfluities or a luxurious 
style of living. It is simply lacked ye 
any tiling ? Were there any wants not 
met and supplied ? They said, nothing ; 
or more literally, not one. Their an- 
swer was frank and sincere. They had 
no complaint to make, no reference to 
their want of this or that article of 
comfort, no report of the stinted hospi- 
tality of any town or village. They had 
gone forth with no means of support, 
and yet there was not a single want, 
which was not fully and timely sup- 
plied. 

36. If the disciples had flattered 
themselves, that their mission hereafter 
would be thus peaceful and free from 
want and hardship, they were here un- 
deceived. The condition of things had 
now changed. In every place they 
would find active, open, and virulent 
opposition. They could not count upon 
a friendly and hospitable reception into 
any house. Instead of an empty purse 



let him sell his garment, and buy 
one. 

37 For I say unto you, that 
this that is written must yet be 



or scrip, they were to provide them- 
selves with a well-filled one ; and above 
all, they were to be furnished each, 
with a sword, even though they were 
obliged to part with their garment to 
obtain the means of buying one. The 
outer garment is here referred to, 
which, as has been remarked in Note on 
Matt. 5 : 40, was the one which could 
least well be spared. But the means 
of defence were of more importance 
than clothing for the body. The apos- 
tles at the time took this direction, as 
we shall see, in a literal sense ; but they 
afterwards recognized in it simply a 
strong intimation of the imminent perils 
and dangers, to which they would 
hereafter be exposed in their mission 
throughout the world. The word purse 
has here the sense of one which is filled 
with money. Sword in the original is 
constructed with the Avord buy, which 
leads some to supply the ellipsis and 
translate thus, he that hath no (purse), 
let him sell Ids garment and buy a sv)ord. 
But this is unnatural and contrary to 
the idiom of the original, which, as has 
been remarked (Note on v. 29), places 
the ellipsis of a word belonging in sense 
to two clauses, in the first, and not in 
the second member, according to our 
idiom. Olshausen takes he that hath 
not, in an absolute sense, having no re- 
lation to sword, purse, or scrip, but 
simply as denoting the want of re- 
sources. Such also is Stier's vieAV. But 
Lange has hit the true sense, 'he that 
is not proA 7 ided beforehand (with a 
weapon), let him, 1 &c. 

37. In proof of this announcement 
of the approach of troublous times, our 
Lord quotes a p-rophecy which was now 
on the eve of fulfilment in himself. 
For, which introduces the verse, is 
both confirmatory and explanatory. 1 
say unto you imparts solemn emphasis 
to the declaration. TJiis that is written, 
or more in accordance with the em- 
phasis of the original, this well known 



342 



LUKE. 



[A. D. 



accomplished in me, i And lie was j for the things concerning me have 
reckoned among the transgressors : an end. 

38 And they said, Lord, be- 



i Is. 53 : 12 ; Ma. 15 : 28. 



prophecy. The particle yet introduces 
a new scene of sufferings and reproach 
in the life of the Kedeemer. Hitherto 
as the despised Jesus of Nazareth, he 
had fulfilled those great prophecies 
condensed in the expression lie shall be 
called a Nazarene (Matt. 2 : 23). Now 
other prophecies were to be fulfilled re- 
lating to his sufferings and death. A 
change of circumstances is now indi- 
cated, which would affect not only him, 
but all his followers. It was for this 
object that the citation from the pro- 
phets was made, to show that the state 
of things was to be so changed, as to 
render necessary the instructions given 
in v. 36. The prophecy here quoted 
had not yet been fulfilled, but as it re- 
ferred to Jesus, its fulfilment was at 
hand. In me as the predicted Messiah. 
And he teas reckoned, &c. See Isa. 53 : 
12. As Alford remarks, " by the very 
form of the expression, it is evident 
that the sword alluded to could have 
no reference to that night's danger, or 
the defending Him from it." He was 
reckoned among the transgressors found 
its fulfilment in his crucifixion with two 
malefactors. As Barnes well says, " it 
does not mean that he was a transgres- 
sor, or in any way guilty, but that in 
his death he was in fact numbered with 
the guilty and put to death with them. 
In the public estimation, and in the 
sentence which doomed him to death, 
he was regarded and treated as if he 
had been a transgressor." The things 
(predicted) concerning me have an end. 
This does not refer simply to the fulfil- 
ment of the Messianic prophecies ; but 
there was to b« a complete and final 
close to these predictions, and to that 
end all things were now rapidly tending. 
His sufferings and death were a part of 
the Messianic prophecy, and these also 
were to be fully accomplished. When 
the prophecy just cited was accom- 
plished, and he was regarded and 
treated as the vilest criminal, then 
would the predictions concerning him 



come to the end of their fulfilment. 
Hence, while he stood in need of no 
sword to defend him from his enemies, 
it being the divine purpose that he 
should fall into their power and die the 
death of a malefactor, yet his disciples 
were to consult for their own protec- 
tion and safety. They were not to 
draw the sword in his, but in their own 
defence. But was this command to 
unsheath the sword to be literally 
obeyed? So it seems the disciples 
thought, and hence made an examina- 
tion as to the number of swords in the 
possession of the company. It is evi- 
dent that they supposed that it was the 
intention of our Lord to evoke their 
aid in defending him from his enemies, 
which we know from the citation here 
made, as well as from his reply it is 
enough in v. 38, was in no respect what- 
ever true. If they fell into such a mis- 
take in regard to the defence of their 
Master, it is not strange that for the 
time they should have affixed a literal 
sense to his command, that each should 
possess himself of a sword. That the 
sword was allegorically put for pru- 
dence and wisdom, by which dangers 
would be averted or shunned, there 
can be scarcely a doubt. The disciples 
were no longer to regard themselves as 
under that special protection, which 
guarded and shielded them in their first 
mission ; but henceforth they were to 
make personal efforts for their preser- 
vation, and adopt wise and prudent 
plans to baffle their enemies, all the 
while, however, remembering that they 
were under the protection and care of 
their Heavenly Father. Physical re- 
sistance is neither enjoined nor forbid- 
den in this passage. The simple point 
is one of contrast between their future 
mission and that trial-mission in which 
they had gone forth in comparative 
safety, and for which they were to 
make no provision, not even for the 
slightest of their wants. The great 
mission before them was one of trial, 



A. D. 33.] 



CHAPTER XXII. 



343 



hold, here are two sword?. And he said unto them, It is enough. 



suffering, hardship, persecution, death. 
In reference to this, they were to be j 
fully prepared. Instead of going forth 
empty handed, they were to make the 
same prudent provision for their neces- 
sities, which was deemed the part of a 
wise foresight in other men. They 
were to take all proper measures to 
preserve their lives and ward off vio- 
lence. The sword was the symbol of 
defence, and in the strong metaphori- 
cal language of our Lord, they were to 
possess themselves of this weapon, even 
at the cost of their principal garment. 
Here is a warrant from our Lord for 
the standing-up of his followers in their 
own defence, as they often did in those 
bloody, persecuting wars which deso- 
lated some of the fairest portions of 
Europe. Christianity, however, has no 
license from this passage to draw the 
sword for its own propagation. The 
simple preaching of the gospel is the 
great instrument of the world's conver- 
sion. But on the other hand, Christian 
communities and Christian nations have 
their rights, and when these are in- 
vaded, a war of defence becomes a 
duty of sacred obligation. 

38. Here are two swords. See N. on 
Matt. 26 : 51. This shows that the dis- 
ciples attached a literal signification to 
the words of our Lord. They were 
blind and deaf to every thing which 
implied that Jesus would be given up 
to his enemies ; and when this appalling 
truth found its realization in his appre- 
hension, trial, and death, they were 
overwhelmed and stupefied at the event. 
The last thing in their mind at the time 
when this conversation took place, 
would have been to permit their Master 
to be taken without interposing their 
lives in his defence. Hence we see (v. 
50) how promptly the sword was drawn 
against the band who were sent out to 
apprehend Jesus. It is enough, i. e. 
these are sufficient. Here is the key 
to our Saviour's meaning. Had he re- 
ferred to the arming of themselves with 
literal swords, two would have been 
scarcely sufficient for the approaching 
struggle, nor a number appropriate to 



the eleven men who formed the com- 
pany of his attendants. The words 
must therefore be taken in the sense 
of a gentle rebuke for their want of a 
quick and correct apprehension as to 
what he meant. It is as though he 
had said, ' There is quite enough of 
such weapons. We are sufficiently 
armed ; it was not to this that I refer- 
red.' Dr. Jahn says that the phrase it 
is enough, was employed to express a 
shade of displeasure at what was said 
or done. See Deut. 3 : 26. Such is 
Webster and Wilkinson's explanation, 
"Enough on this subject; that will 
do," dismissing the subject for the pre- 
sent, and implying that they misunder- 
stood him, and could not receive what 
he said. See Mark 14: 32. 

39-46. The Agony in the Garden. 
Mount of Olives. Evening before the 
sixth day of the Week. See Ns. on 
Matt. 26 : 30, 36-46 ; Mark 14 : 26, 32- 
42; John 18 : 1. Luke is much more 
concise than Matthew or Mark, espe- 
pecially in regard to his withdrawing 
thrice by himself to pray. But in re- 
spect to the depth of his agony, and its 
effect upon his physical system in pro- 
ducing the bloody sweat, or sweat which 
started from the pores of his body like 
large drops of blood, Ave are indebted 
wholly to Luke. The angelic ministra- 
tion in strengthening our Lord in this 
hour of his mysterious conflict, is noted 
only in Luke. As we read therefore 
the account of this wondrous transac- 
tion in Gethsemane, our interest con- 
centrates almost solely upon vs. 43, 44 
of Luke, where such emphatic and af- 
fecting reference is made to the agony 
of soul, with which our Lord implored 
the Father to remove the cup from 
him. Here commenced the mighty 
work of human redemption in the vica- 
rious offering of God's Son. All his 
miracles, instructions, reproofs, warn- 
ings, prayers had been preparatory to 
this final and crowning achievement of 
his incarnation. Had he faltered here 
or shrunk from the sacrifice, every 
thing which he had as yet done would 
have been of no avail. It was neces- 



\U 



LUKE. 



[A. D. 



39 *][ * And he came out, and 
'went, as he was wont, to the 

h Mat. 26 : 36 ; Ma. 14 : 32 ; John 18 : 1. 
I Ch. 21 : 37. 



sary to the salvation of the world, that 
he "should bare his bosom to the sword 
of eternal justice, and receive its awful 
stroke in his own sacred person (Zech. 
13 : 1). This he did, but in the depth 
of his mighty sufferings could not but 
cry to his Father to remove, if possible, 
the bitterness of the cup, leaving every 
thing, however, to His sovereign wiil 
and pleasure. 

39. He came out of the city. As he 
was toont on the preceding days of this 
week of his passion. To the Mount of 
Olives. He did not ascend the mount, 
but went to Gethsemane at its base, 
although there are not wanting some 
expositors, who locate the garden on 
the ascent. Dr. Thomson (Land and 
Book, ii. p. 483) expresses his decided 
convictions that this garden is not the 
one so called, and which is now in pos- 
session of the Latins, and enclosed with 
a high wall plastered and whitewashed, 
which was too near the city, and close 
to the great thoroughfare eastward, 
that our Lord should have selected it 
for retirement on that dangerous and 
dismal night. He is inclined therefore 
to place the garden in the secluded 
vale several hundred yards to the north- 
east of the present Gethsemane, hidden 
as he hopes forever from the idolatrous 
intrusion of all sects and denomina- 
tions. His disciples also followed him. 
It is strange that Kitto should so far 
have overlooked this, as to write (Daily 
Bible Illustrations, p. 399), "Most of 
the disciples seem to have remained at 
the house with the friendly host, and 
only three of them, Peter, James, and 
John, went with Him, and somewhat 
apart, became witnesses to the mighty 
struggle of his soul." See Matt. 26 : 36, 
37, where it appears that all his disci- 
ples passed out of the city with him (see 
also John 18 : 1); and when he came to 
Gethsemane, he directed them to re- 
main, while he withdrew to some recess 
in the garden for prayer. Taking with 



mount of Olives; and his disci- 
ples also followed him. 

40 m And when he was at the 

m Mat. 6 : 13 ; & 26 : 41 ; Ma. 14 : 38 ; v. 46. 



him the three disciples above-men- 
tioned, he retired from the main com- 
pany so far as probably to be out of 
their sight or hearing. After the hour 
of his agony was past, and he knew 
that his enemies, with Judas at their 
head, were on their way to the garden 
and near at hand, he probably returned 
to the disciples whom he had left at the 
entrance of the garden (Matt. 26 : 46 ; 
Mark 14 : 42), and thus was appre- 
hended and bound (John 18 : 12) in 
the presence of all his disciples. At 
first they made a show of resistance, 
but soon, terrified at the consequences 
of Peter's rash act, or the angry threats 
of the infuriated rabble, they forsook 
him and fled away (Matt. 26 : 56 ; Mark 
14 : 50). All this renders it certain 
that the disciples did not remain in the 
city, on the night of our Lord's betray- 
al, as Kitto, probably through inadver- 
tence, has said. 

40. The place. Luke refers to this 
place, as though it had been before 
mentioned by him. It was so fre- 
quented a spot, as we find by John 18:2, 
that reference is made to it, as though 
it had been definitely brought before 
the mind of the reader. Unto them, 
i. e. his disciples. Three of these, Pe- 
ter, James, and John, as has been re- 
marked, were chosen, however, to ac- 
company him to the scene of his agony. 
The rest were directed to remain where 
they were, and pray for deliverance 
from temptation. This feature is pe- 
culiar to Luke, and brings out a very 
important fact. Prayer against tempta- 
tion was not, as we should have gath- 
ered from Matthew and Mark, enjoined 
upon Peter, James, and John alone, but 
upon all the company. The injunction 
here given was repeated indeed when 
our Lord returned from the scene of 
his conflict, and found the three disci- 
ples sleeping; but it was not a duty 
belonging to or first enjoined upon 
them alone. All his apostles stood in 



A. D. 33.] 



CHAPTER XXII. 



345 



place, he said unto them, Pray 
that ye enter not into temptation. 

41 " And he was withdrawn 
from them about a stone's east, 
and kneeled down, and prayed, 

42 Saying, Father, if thou be 

n Mat. 26:39: Ma. 14:35. 



preeminent need of aid from on high, 
to resist the temptations of this dark 
and dreadful hour. What could pre- 
vent them from unbelief and open, irre- 
claimable apostasy, when they saw him 
bound and led away by his enemies, 
and all their hopes of the establishment 
of his Messianic kingdom dashed to the 
ground ? Nothing short of the protect- 
ing grace of God in answer to fervent, 
wrestling prayer could avert this. The 
injunction then to pray was addressed 
to all, the danger from which deliver- 
ance was to be implored being that to 
which they were all exposed. Tempta- 
tion here refers then to a disbelief in 
the Messiahship of Jesus, resulting from 
the apparent triumph of his enemies, 
and the hopeless prospect of his reign- 
ing as a temporal king in Jerusalem, as 
they had hitherto hoped and expected 
he would do. The entering into this 
temptation is not merely exposedness 
to its influence, but the yielding to its 
force, so as to prove recreant to the 
Lord in this time of trial and suffering. 
That the temptation here spoken of, 
was of the nature of that against which 
our Lord wrestled in agony, is not true ; 
although there have not been wanting 
expositors of some eminence, who have 
contended for this view. Our Lord's 
agony was of such a nature, that it was 
his alone. Its mystery has never been 
fathomed by the human mind. It has 
never been experienced by any of the 
race of Adam. It was the agony of 
the God-man, in view of the wrath of a 
holy God against sin, which he, as the 
sinner's substitute, was undergoing in 
his own person, and from which, in the 
more terrible visitation yet to come 
while he hung on the cross, his soul 
was shrinking with horror inconceiv- 
able. 

Yol. II.— 14* 



willing, remove this cup from me : 
nevertheless, "not my will, but 
thine, be done. 



43 



angel 



leaven, 



And there appeared r an 
unto him from 
strengthening him. 

o John 5 : 30 ; & C : 3S. p Mat. 4 



41. Was withdrawn. He retired of 
his own free will. No violence of re- 
moval is here intended. From them, 
i. e. from Peter, James, and John, as 
we learn from Matthew and Mark. 
About a stone's cast. The ancients very 
frequently noted short distances by 
such expressions as a stone's cast or ar- 
row's fight ; and indeed, we have the 
same usage in our expressions, within 
gun shot ; within a stone's throw, &c. 
Kneeled down denotes the posture of 
prayer which he first assumed. As his 
mental agony increased, we see from 
Matthew and Mark, that he prostrated 
himself with his face upon the ground. 
This may not have been, however, un- 
til the second or third occasion, per- 
haps the latter, when the dreadful ago- 
ny described by Luke probably took 
piace. See N. on Matt. 26 : 44. 

42. If thou be willing, &c. The sen- 
tence is incomplete in the original, 
which is literally, if thou be willing to 
remove this cup from me. This is, how- 
ever, the natural expression of intense 

, agony, the words 'I pray thee to do 
thus' being left to be supplied. This 
elliptical form of speech, resulting from 
the strong feelings of the speaker, and 
which grammarians call aposiopesis, is 
found also in 19 : 42, on which see Note. 

43. This verse is commented upon in 
my Note on Matt. 26 : 44, to which the 
reader is referred. Alford thinks that 
this angelic strengthening took place 
between the first and second prayer ; 
but I am still of the opinion expressed 
in my Note on Matthew, that it was 
while he was praying the third time, 
that his agony had attained its height, 
and his sinking frame was sustained and 
strengthened by this angelic ministra- 
tion. Olshausen thinks that what is 
here attributed to an angel was a merely 



346 



LUKE. 



[A. D. 33. 



44 q And being in an agony he 
prayed more earnestly : and bis 
q Jolinl2:27; He. 5 : 7. 



inward spiritual accession of strength 
from above. But the sense clearly lies 
upon the face of the passage, that an 
angel did in reality appear to him, being 
divinely commissioned to strengthen 
him, as angels were sent to minister 
unto him after the temptation in the 
desert. See Matt. 4:11. From heav- 
en, i. e. descending from heaven. 

44. This verse involves one of the 
most awful and mysterious truths to be 
found in God's word. That the Eternal 
Son of God should become incarnate, 
and stoop to the lowest condition of 
humanity for this world's redemption, 
is an infinite mystery. But that he 
should be visited with such intense 
agony of soul, as to cause him to lie 
upon the cold and rugged earth in the 
dark hour of midnight, and pour out 
his soul to God in such heart-rending 
tones of anguish, sweating in his extreme 
distress, as it were great drops of blood 
falling to the ground — this, this is the 
great mystery of redeeming love, which 
the intellect of angels and the ages of 
eternity will not suffice to fathom. How 
cold, and puerile, and false are all those 
theories, which would sink the awful 
grandeur of this scene to the mere trial 
of our Lord's obedience, by the vivid 
sense which he had at this lonely hour 
of the horrible death of the cross which 
was awaiting him. Such theorists seem 
to forget, that in the whole scene of 
suffering from his apprehension in the 
garden, to his expiring cry on the cross, 
not a complaint or groan in reference 
to his bodily sufferings escaped him. 
But yet there was a cry of anguish — 
loud above the jeering taunts of the 
infuriated rabble who surrounded his 
cross. It was the wail of a soul bowed 
down beneath the weight of the sins of 
the world, and crying in the extremity 
of mental suffering, Eloi, Eloi, lama 
sabachthani ? This was not wrung from 
him by the pains of the cross ; but was 
indicative of agony, in comparison with 
which bodily suffering was of no account. 



sweat was as it were great drops 
of blood falling down to the 
ground. 

The solution of this mysterious suffering 
is only found in the doctrine of Christ's 
vicarious sacrifice, so plainly and forci- 
bly predicted in Isa. 53:5; and which 
is so fundamental and essential a truth 
in the economy of human redemption, 
that if taken away, there would be noth- 
ing left upon which the soul of man 
could repose its hopes of salvation. 

More earnestly. This is derived from 
a verb signifying to stretch out, to strain, 
referring to the high tension of the 
nerves and muscles in extreme suffer- 
ing. The physical frame of Jesus was 
now in full sympathy with his mental 
distress ; and the sweat began to start 
forth and fall to the ground, like great 
drops or clots of blood. Vast pains have 
been taken to prove from medical rec- 
ords, the phenomenon of bloody sweat 
in times of great mental excitement. 
But no well authenticated case of this 
kind has been shown ever to have ex- 
isted. What Aristotle says of bloody 
sweat, may have been based on this very 
resemblance of the thick clammy nature 
of the sweat to clots of blood, rather 
than that it was composed in part of 
blood. The same may be true of the 
citation from Galen, that sometimes 
the pores are so dilated from great 
mental fervor or pressure, that even 
blood issues from them, and then hap- 
pens a bloody sweat. That such a phy- 
siological fact might take place in weak 
or diseased pei'sons, is not remarkable, 
and to such Galen undoubtedly refers ; 
but it must be remembered that our Lord 
was in the enjoyment of full and perfect 
health. A case of a man at Lyons is 
recorded, from whom when sentenced 
to death, a bloody sweat started forth. 
But this, as well as the reputed bloody 
sweat of Charles IX. of France on his 
death-bed, rests on very feeble testi- 
mony. It is not safe or proper on such 
slightly supported authority to affix to 
the passage before us, a meaning which 
seems at least to be contrary to the lit- 
eral interpretation of the passage, "and 



A. D. 33.] 



CHAPTER XXII. 



347 



his sweat was as it icere great drops of 
blood falling down to the ground." It 
is the desire to improve on the original 
record, which has induced many mod- 
ern interpreters to refer this sweat to 
real blood. The early Fathers, with 
hardly an exception, took the record 
as literal, that the sweat was of such 
thick and clammy subsistence, that it 
resembled large drops or clots of blood. 
Is not such a sweat in the open air, on 
a night so cold that in the hall of the 
palace of the high priest, a fire was 
kindled to keep the officers and servants 
warm (John 18 : 18), a thing remark- 
able enough, without the accessory of 
a bloody sweat, which must pre-suppose 
a miracle, or a physical phenomenon 
which has not elsewhere a well authen- 
ticated occurrence in the whole history 
of medical science ? The simple idea, 
which meets the exegetieal and aes- 
thetic wants of the passage is that great 
drops of sweat exuded from his person 
and fell down from him, just as blood 
would trickle down from a wound, and 
fall in large drops to the earth. This 
appears the more true from the Greek 
particle of comparison, translated in 
our version as it were, but which liter- 
ally signifies, as if, as though, like, just 
as, referring to a simple likeness or 
comparison, and implying an ellipsis, as 
if (it had been) drops of blood, &c. 
This was the reason why our translators 
with their usual scholarly accuracy, 
rendered it as it were, the verb being 
implied in the form of comparison made 
use of in the original. 

Alford, in opposition to this view that 
the sweat fell like drops of blood, but 
was not of itself blood or bloody, in- 
quires, why it did not fall down like 
drops of anything else ? Simply be- 
cause blood flows down in larger drops, 
than water or any other thinner fluid. 
The comparison is natural, forcible, and 
well understood, everybody being con- 
versant with the appearance of blood, 
as it starts forth and trickles down from 
a wound, and capable of appreciating 
the awful degree of mental agony, 
which, on so cold a night and on the 
bare ground, would force such large 
and profuse perspiration from the pores 



of the body of Jesus. Similar to Al- 
ford's objection to this interpretation is 
that of Bengel, " if the sweat had not 
been bloody the mention of blood might 
have been omitted, for the word drops 
would have been sufficient." But the 
form and clammy consistency of drops 
of blood are quite different, as has been 
remarked, from drops of other fluids ; 
and hence the comparison of the sweat 
of anguish which covered and trickled 
down the body of our Lord, was ren- 
dered more forcible and impressive, by 
the term, drops of blood, than though it 
had been simply drops. The true ex- 
position of this wonderful sweat is given 
by Prof. Stuart (Bib. Repos. Second 
Series, vol. i. p. 7*7), "I understand by 
this, that the agony of Jesus was such 
as to force from his body a copious and 
viscous perspiration, which fell down in 
conglomerated drops, like blood, to the 
earth ; an occurrence perfectly within 
the pale of common physiology." This 
able and judicious expositor goes on to 
say that "even if this sweat was dis- 
colored and of a reddish hue, there is 
nothing very strange in the occurrence. 
But the words of the Evangelist do 
not at all oblige us to suppose this." 
Such also is Prof. Ripley's well-express- 
ed view, " not that blood actually flowed 
from the pores of his body ; but his per- 
spiration was most profuse ; it was more 
like bleeding, such was its quantity, than 
like ordinary sweat. In a somewhat 
similar manner, when describing ex- 
cessive grief, we sometimes speak of 
tears of blood." Notes on Matt. 26 : 45. 
In like manner, Kitto (Daily Bib. Illust. 
p. 399, Carter's Edit.): "It was here 
that He endured, shaded by the over- 
hanging olives from the pale light of the 
moon, that great agony, which in the 
chilly night wrung from his brow the 
perspiration that fell ' like great drops 
of blood ' to the ground, meaning, prob- 
ably, not that the perspiration was 
blood, but that it gathered and fell 
in great clammy drops like those of 
blood." SoOlshausen: " In relation to 
real drops of blood, as if would be alto- 
gether out of place. But the point of 
comparison is two-fold ; first, that the 
sweat of Christ assumed the form of 



348 



LUKE. 



[A. D. 33. 



45 And when he rose up from 
prayer, and was come to his disci- 
ples, he found them sleeping for 
sorrow, 

46 And said unto them, Why 
sleep ye ? rise and r pray, lest ye 
enter into temptation. 

47 And while he yet spake, 

r V. 40. 



drops, which supposes a high degree 
of agony ; and then, that these drops 
through their largeness and weight, 
loosened themselves and fell to the 
earth." 

The mistaken exposition which I 
have taken some pains to refute, has re- 
sulted in part from the commonness of 
the expression, bloody sweat — found in 
devotional hymns and treatises, and em- 
ployed in religious exhortations, so that 
it seems like laying sacrilegious hand 
on some great religious truth to reject 
it ; and in part, as has been intimated, 
from the natural tendency to make the 
original still more striking and impres- 
sive, than with all its awful and unfath- 
omable import they deem it to be, if 
the bloody sweat is left out of the scene 
of suffering. But it needs no rhetori- 
cal embellishment, or intensifying ap- 
pendage, to make it one of the most 
awfully impressive passages to be found 
within the compass of God's Word. 

45. Rose up from his incumbent po- 
sition. Sleeping for sorrow. See N. on 
Matt. 26 : 40. This extenuating circum- 
stance is peculiar to Luke. 

46. Why sleep ye ? Is this an hour 
for repose, when all the powers of hell 
are seeking to thwart the work of hu- 
man redemption? Rise from your 
sleepy recumbent posture. Rray, lest 
ye enter into temptation; literally, pray 
in order that ye may not enter, &c. 
Prayer was their only safeguard at this 
awful crisis. If they neglected this 
means of defence against the adversary, 
they were lost. Hence, when our Lord 
returned from the first occasion of 
prayer, he enjoined this duty most ur- 
gently upon them. See Matt. 26 : 41 ; 
Mark 14 : 38. Doubtless it was repeat- 



behold 

called 



a multitude, and he that 



Judas, one of the 

, and 

near unto Jesus to kiss 



was 

twelve, went before them 

drew 

him. 

48 But Jesus said unto him, 
Judas, betrayest thou the Son of 
man with a kiss ? 

s Mat. 26 : 47; Ma. 14 : 43; John 18 : 3. 



ed, when he came to them the second 
time, for Mark (v. 40) says, "neither 
wist they what to answer him," which 
implies that he had addressed to them 
this or a similar note of warning. 

47-53. Jesus betrayed and made 
prisoner. Mount of Olives. Night in- 
troducing *he sixth day of the Week. 
See Ns. on Matt. 26 : 47-56 ; Mark 14: 
43-52. Luke is here more concise than 
Matthew and Mark, although in v. 48, 
he introduces that most affecting ques- 
tion of Jesus to Judas, " Betrayest thou 
the Son of Man with a kiss," which it 
might have been thought would even 
then have brought him to repentance 
for the dreadful deed of treachery, 
which he had committed. John (18: 
4-9) has introduced several incidents in 
the scene of our Lord's arrest by this 
motley rabble, acting however under le- 
gal authority, which should be carefully 
read to obtain a full and connected view 
of the order of events. Indeed the 
whole account of the trial and crucifix- 
ion, should be read in the order and 
connection made out by a comparison 
of the Evangelists in a good English 
Harmony. 

47. He that was called Judas, i. e. 
whose name was Judas. Went before 
them, in order to point out to the mul- 
titude the one whom they were to ap- 
prehend, by the preconcerted sign (see 
Matt. 26 : 48). 

48. This verse, as has been remarked, 
is found only in Luke. The kiss of Ju- 
das is here placed in strong contrast 
with the betrayal which it subserved, in 
order to show how devoid of all noble 
and generous feelings was the traitor, 
who could prostitute to so vile a pur- 
pose, that which among all nations was 



A. D. 33.] 



CHAPTER XXII. 



349 



49 When they which were 
about him saw what would 
follow, they said unto him, 
Lord, shall we smite with the 
sword ? 

50 And ' one of them smote the 

t Mat. 26 : 51 ; Ma. 14 : 4T ; John IS : 10. 

regarded as the pledge and token of in- 
timate friendship. Had not his heart 
been steeled to every appeal of love, 
this allusion to the friendly relations 
which had existed between them, would 
have melted him to repentance even at 
the very moment of the consummation 
of his deed of treachery. 

49. They which were about him. After 
the hour of agony had passed, Jesus 
with the three disciples whom he had 
chosen to accompany him (Matt. 26 : 
37 ; Mark 14 : 33), returned to the body 
of the disciples, whom he had left on 
his entrance into the garden, with di- 
rections to pray for deliverance from 
temptation. Almost immediately after 
he had rejoined them, the band sent to 
take him, with Judas at their head, and 
probably a little in advance of the main 
body, was descried approaching in the 
distance. As they drew near, Judas 
approached our Lord and gave him the 
ordinary kiss of salutation. Stung by 
the words of Jesus (v. 48), and aware 
that his black treachery was well under- 
stood, he seems to have fallen back 
again to his band (see John 18 : 5); 
so that when they came to Jesus, 
they were somewhat at loss to iden- 
tify him (see John IS : 4-9). This 
shows that Judas so cowered be- 
neath the searching glance and calm, 
severe language of Jesus, that he re- 
treated from his side, where he had 
probably intended to remain until the 
band came fully up, in order that there 
might be no possible mistake in regard 
to the apprehension of the right person. 
Had not our Lord frankly and explicitly 
avowed twice, that he was Jesus- of Naz- 
areth, the company would have been at 
loss whom to have apprehended, so 
completely did the actions of Judas 
seem to "have been paralyzed by the 
words of our Lord. Saw what would 



Servant of the high priest, and cut 
off his right ear. 

51 And Jesus answered and 
said, Suffer ye thus far. And he 
touched his ear, and healed him. 

52 "Then Jesus said unto the 

u Mat. 26:55; Ma. 14 : 48. 

follow, i. e. that Jesus was about to be 
seized and led away. Shall we smite, 
&c. This evinces their misunderstand- 
ing of his direction in v. 36. So cour- 
ageous and regardless of the conse- 
quences of rashness were they, that 
they stood ready against such fearful 
odds and with only two swords, to fight 
for their Master. Their forward zeal 
did not permit them to wait, as they 
should have done, his command ; but 
one of them rushed forward and smote 
and wounded the servant of the high 
priest, who was probably one of the 
foremost of the gang to lay hands on 
Jesus, to bind and lead him away. Our 
Lord having touched and healed the 
wounded man (v. 61), bid Peter (for he 
it was who had done this rash and use- 
less act, John 18 : 10, 11) to return his 
sword to its sheath, and fully disabused 
his disciples of the false interpretation, 
which they had put upon his words in 
v. 36. For the more verbal comments 
on this incident see N. on Matt. 26 : 52. 

51. This is supposed to have been 
addressed to those who were holding 
Jesus. Suffer ye thus far, i. e. permit 
me to have the use of my hand to touch 
the ear of the wounded man. They 
had previously laid hands on Jesus (see 
Matt. 26 : 50 ; Mark 14 : 46), in order 
to bind and lead him away prisoner. 
Webster and Wilkinson take the words 
in this sense : ' Suffer my disciples thus 
far to show their attachment to me ; 
excuse it to this extent ; they shall do 
nothing more of this kind.' Trollope 
supposes the word to be addressed to 
his disciples, enough of this, our Lord 
intending to place a mild check upon 
the zealous interference of his fol- 
lowers. And he touched his ear ; liter- 
ally, and having touched his ear, &c. 
Luke alone records this miracle. 

52. Chief priests and captains of the 



350 



LUKE. 



[A. D. 33. 



chief priests, and captains of the 
temple, and the elders, which were 
come to him, Be ye come out, as 
against a thief, with swords and 
staves ? 

53 When I was daily with you 
in the temple, ye stretched forth 
no hands against me : x hut this 

x John 12 : 27. 



temple. These were the leaders of the 
multitudes, whom Jesus in Matt. 26 : 55, 
is said to have addressed. Be ye come 
out (against me) as against a thief, i. e. 
for the apprehension of a thief. The 
clause with swords and staves, is to be 
constructed with be ye come out. These 
words are those of honest indignation, 
that a man of his acknowledged peace- 
ful habits should be proceeded against 
with an array of weapons of all sorts, as 
though he were a robber, to be hunted 
down and captured like a wild beast. 
Staves ; literally, wood, i. e. all kinds 
of sticks and cudgels. They were a 
motley gang, priests, captains of the 
temple, elders, mingled with the lowest 
rabble, who then as now were at all 
times ready, with such weapons as they 
could lay their hands upon, to engage 
in any enterprise which promised ex- 
citement and danger. 

53. Ye stretched forth no hands against 
me. They refrained from violence, not 
through want of an eager desire to take 
Jesus, but because it was not permitted 
them of God. This is implied in the 
following words, this is your hour, &c. 
It was now permitted of God, that in- 
cited by the powers of evil, they should 
vent their rage against Jesus, and for a 
time triumph in the apparent success 
of their plans to crush both him and 
his followers. It is a very low and in- 
adequate view, to refer the hour here 
spoken of to the hour of night, as most 
opportune to arrest Jesus. We would 
not object to the idea of an allusion to 
the hour of midnight, as an appropriate 
time for their deeds of violence and 
darkness. And (the hour) of the power 
of darkness, i. e. the power of the 
prince of darkness, Satan. In John 



is your hour, and the power of 
darkness. 

54 1" y Then took they him, 
and led him, and brought him in- 
to the high priest's house. * And 
Peter followed afar off, 

55 "And when they had kin- 



/ Mat. 26 : 5T. 
a Mat. 26 : 6£ 



ts Mat. 26: 58; John 18: 15. 
Ma. 14: 66: John 18 : IT, 18. 



14 : 30, he is called the " prince of this 
world." This was the time of his mo- 
mentary triumph (Webster and Wilkin- 
son), but his tremendous and final ruin 
(see 10 : 18) was not arrested thereby, 
but only rendered more dreadful and 
certain. He was now to bruise the heel 
of the Seed of the woman, but in return 
would be crushed and rendered incapa- 
ble of all further inroad upon the sta- 
bility and happiness of God's moral 
universe. " The moment in which the 
Holy One of God could by the sin of 
men be brought to the cross, was the 
culminating point of evil generally. 
But in reaching that, it destroyed itself, 
and thus revealed its own nothingness, 
since the murder of the Just One ex- 
piated the sins of the whole world." 
Olshausen. 

54. See Ns. on Matt. 26 : 57 ; Mark 
14 : 53, 54. Then took they him ; liter- 
ally, having taken him, i. e. having 
apprehended him. And led; literally, 
they led him away from the garden. 
High priesfs house, i. e. the palace of 
Annas (John 18:13). Afterward he 
was conducted to the hall of Caiaphas. 

55-62. Peter thrice denies his 
Lord. Jerusalem. Night introducing 
the sixth day of the Week. For full 
comments on this passage, and a rec- 
onciliation of the apparent discrepan- 
cies, see Ns. on Matt. 26: 58, 69-75; 
Mark 14 : 54, 66-72. See also Ns. on 
John 18 : 15-17, 25-27. Luke is more 
brief than the other Evangelists, but 
introduces a feature in v. 61, than 
which there is not one more impressive 
or suggestive of thought in the whole 
transaction. 

55. When they had kindled a fire ; 
literally, they having kindled afire. It 



A. D. 33.] 



CHAPTER XXII. 



351 



died a fire in the midst of the 
hall, and were set down together, 
Peter sat down among them. 

56 But a certain maid beheld 
him as he sat by the fire, and 
earnestly looked upon him, and 
said, This man was also with him. 

57 And he denied him, saying, 
"VToinaD, I know him not. 

58 6 And after a little while 
another saw him, and said, Thou 

& Mat. 26 : 71 ; Ma. 14 : 69 ; John IS : 25. 



was a charcoal fire. See John 18 : 18. 
In the midst of the hall, i. e. in the open 
court, around which were the apart- 
ments of the palace. Mark implies 
this fire in vs. 54, 67. Matthew omits 
its mention altogether. 

50. As he sat by the fire ; literally, 
by the light or blaze, a form of expres- 
sion often employed in the Greek classics 
for fire. Earnestly looked upon him. 
In Mark, simply looked upon. She 
seems to have attentively regarded 
him, in order to recall his features, if 
she had seen him before. Tliis man, 
kc. She spoke this to the bystanders. 
Afterwards she approached Peter (Mat- 
thew v. 69), and charged him in plain 
terms with belonging to the company 
of Jesus (Mark v. 67). 

58. This verse finds its parallel in 
Matt. v. 71 and Mark v. 68 (end). An- 
other is masculine, referring probably 
to some male attendant to whom the 
maid had communicated her suspicions, 
and who charged Peter directly with 
having belonged to the company of 
Jesus. This harmonizes Luke's state- 
ment with that of Matthew (v. 71), and 
Mark (v. 60), who say that the maid 
saw him, and reported to them that 
stood by that he was of the party of 
Jesus. See K on Matt. 26 : 71. 

59. About the space of one hour after ; 
Matthew, after a while ; Mark, a little 
while after. Luke's report is the more 
definite, and is of importance as throw- 
ing light on the presence of Peter again 
within the hall. He remained out of 
general observation some time, and 



art also of them. And Peter 
said, Man, I am not. 

59 c And about the space of 
one hour after another confidently 
affirmed, saying, Of a truth this 
fellow also was with him ; for he 
is a Galilean. 

60 And Peter said, Man, I 
know not what thou sayest. And 
immediately, while he yet spake, 
the cock crew. 

c Mat. 26 : 73 ; Ma. 14 : TO; John 18 : 26. 



then impelled by his love and zeal for 
his Master, even while through ab- 
ject fear he was thus denying him, he 
passes again into the inner court, where 
he had been first recognized by the 
maid-servant, and where he could see 
Jesus, and learn what was to be his fate 
at the hands of his enemies. Another 
confidently affirmed. The tense in the 
original gives this idea, affirmed again 
and again in the strongest terms. It 
was this oft-repeated charge which so 
irritated and alarmed Peter, that giv- 
ing way to his naturally quick and ve- 
hement temper, he began to curse and 
swear that he knew not the man. This 
fellow. This was spoken to those who 
stood by. In Matthew and Mark, he 
charged this directly upon Peter. The 
direct and open charge was probably 
preceded by intimations made to those 
who stood by, of his knowledge of 
Peter. 

60. Man. An expression of surprise 
and indignation. What thou sayest, i. e. 
what is the meaning of your words. 
Luke and John omit all reference to 
his profanity. Matthew and Mark, how- 
ever, in almost the same language, affirm 
this ; and strange as it may appear that 
he would use such profanity in the hear- 
ing of his Lord, it is put beyond a doubt 
by the testimony of these two Evangel- 
ists. While he yet spake. In the very 
midst of his loud and vehement denials 
of all knowledge of Jesus, and while he 
was invoking God's curses on his head, 
if what he said was not true (see N. on 
Matt. 26 : 14), the cock crew. 



352 



LUKE. 



[A. D. 33. 



61 And the Lord turned, and 

looked upon Peter. d And Peter 

remembered the word of the 

Lord, how he had said unto him, 

d Mat. 26:75; Ma. 14 : 72. 

61. At that sound, which reminded 
him of the words of his Master the pre- 
ceding evening, that the cock should 
not crow twice before that he should 
thrice deny that he knew him, Peter 
could not refrain from casting his eye 
upon his Master, whom he had so basely 
denied. In doing this, he met the look 
of Jesus, so mild, sorrowful, affection- 
ate, and penetrating, that it reached 
his heart, and awakened him to a 
full sense of the awful sin which he 
had committed. It was a token to 
him of the faithfulness of his Lord ; and 
while it brought to vivid remembrance 
the prediction of his dreadful fall, it 
also reminded him, that his Master had 
prayed for him, that his defection might 
not prove fatal. It was the remem- 
brance of this promise, as well as the 
warning words of Jesus, which pre- 
served him from the despair and dread- 
ful end of Judas, and awakened in him 
true and lasting repentance for his sin. 
This incident, which is found only in 
Luke, shows that in the midst of his ene- 
mies, and with death in its most fright- 
ful form staring him in the face, our 
Lord was not unmindful of his chosen 
disciples, and especially of that erring 
one, of whose deep and abiding love he 
could have no question, but who so far 
yielded to his fears as to deny with 
oaths in his very hearing and presence, 
that he had ever known him. He 
looked upon him. He could not stretch 
forth his hands, manacled as he was, to 
save him, as upon a former occasion, 
when sinking in the billows he cried, 
"Lord, save me." But he gave him 
one look of love, which brought him 
to see that he was sinking in a far 
more tremendous abyss than the depths 
of the sea of Galilee, and that there 
was infinitely greater necessity that he 
should now implore the unseen hand of 
his Redeemer to be put forth to res- 
cue him from the destruction which 



'Before the cock crow, thou shalt 
deny me thrice. 

62 And Peter went out, and 
wept bitterly. 

6 Mat. 26 : 34, 75; John 13 : 38. 

was yawning to receive him. With 
what incomparable simplicity does the 
Evangelist proceed to say, " And Peter 
remembered the word of the Lord, how 
he had said unto him, Before the cock 
crow, thou shalt deny me thrice." When 
first warned by his Lord, in his vain 
self-confidence he gave it no weight. 
He thrust it from his thoughts as some- 
thing unworthy of a moment's consid- 
eration, so sure, was he that he would 
never be guilty of such defection from 
his beloved Master. But now he recalls 
it word for word. He wonders that 
he should have been so heedless of this 
solemn and repeated warning. It adds 
to his sense of ill-desert, that he could 
have treated so lightly a prediction 
from lips, which he had never known to 
speak what was unfounded or untrue. 
He remembers all these things, and 
how through his cowardice, he had 
verified the prediction of his lapse to 
the very letter, and he ivent out and 
wept bitterly. He could no longer en- 
dure the look of love and compassion, 
cast upon him by his denied Lord and 
Master. He seeks a place of solitude, 
and there, with self-reproach and tears 
of penitence, implores the pardon of 
his great sin. That he received it full 
and free, and that his confidence of his 
restoration to the favor of his Lord, 
was firm and unclouded, appears from 
the angelic message, " go tell his disci- 
ples and Peter ; " as well as from the 
high position which he took as a leader 
in the affairs of the infant church, and 
the bold and uncompromising spirit, 
with which on every occasion he testi- 
fied his love for his dear Redeemer. 
See N. on Matt. 26 : 75. For the de- 
scription of this open court of the high 
priest's palace, by which it may be seen 
how Jesus could both hear and see Pe- 
ter in the hour of his fall, the reader is 
referred to my Note on Matt. 26: 57. 
63-71. Jesus before Caiaphas and 



A. D. 33.] 



CHAPTER XXII. 



353 



63 'And the men that held 
Jesus mocked him, and smote 
him. 

6-4: And when they had blind- 
folded him, they struck him on 
the face, and asked him, saying, 
P*ophesy, who is it that smote 
thee? 

65 And many other things 

/ Mat. 26 : 67, 63 ; Ma. 14 : 65. 

the Sanhedrim. Jerusalem. Morning 
of the sixth day of the "Week. See Ns. 
on Matt. 26 : 59-68 ; Mark 14 : 55-65. 
63-65. These verses are to be read 
after v. VI. They are placed out of 
their natural order by Luke, since they 
most unquestionably refer to what took 
place, after the second and more for- 
mal trial of our Lord before the Sanhe- 
drim, and are parallel with Matt. 26 : 
67, 68 ; Mark 14 : 65. There is such a 
verbal agreement here between the 
Evangelists, that the reader is referred 
to my Xotes on Matt. 26 : 67, 68, for 
all the necessary explanations. 

65. This verse is peculiar to Luke, 
and shows that their hatred found vent 
not only in acts of wanton violence and 
insult, but in the most opprobrious lan- 
guage. They had just pronounced con- 
demnation on him for blasphemy. But 
in reviling him who was God's own 
Son, they were the ones who spake 
blasphemous words, and that too of the 
most appalling nature. 

66. Luke here introduces the second 
examination before the Sanhedrim. He 
is altogether silent in regard to the 
previous or preliminary one, during 
which the several denials of Peter took 
place. This second or principal exam- 
ination of Jesus before the Sanhedrim 
took place at the early dawn, and is 
therefore consistent with what Matthew 
says in 27 : 1, where reference is had 
to a consultation, how they might most 
safely and surely effect his death, which 
they' had previously decreed. See N. 
on Matt. 27 : 1. There were then three 
stages or processes of proceedings 
agianst Jesus. 1. The preliminary ex- 
amination, which probably took place 



blasphemously spake they against 
him. 

66 9 And as soon as it was day, 
* the elders of the people and the 
chief priests and the scribes came 
together, and led him into their 
council, saying, 

67 *' Art thou the Christ ? tell 

g Mat. 2T : 1. h Ac. 4 : 26; see Ac. 22 : 5. 
i Mat. 26:63; Ma. 14 : 61. 



while the full Sanhedrim was assem- 
bling (Matt. 26 : 57 ; Mark 14 : 53 ; 
Luke 22 : 54; John 18: 13, 19-24). 
2. The trial before the Sanhedrim (Matt. 
26 : 59-68 ; Mark 14 : 55-65). 3. The 
subsequent consultation as to the best 
method of effecting the death of Jesus 
(Matt. 27:1; Mark 15:1). What is 
said in Luke 23 : 1-5 ; John 18:28, of his 
being led to Pilate, followed close upon 
this secret consultation ; and the result 
of the plan there determined upon, to 
give him up to the Roman governor, 
on the false accusation that he was a 
seditious person worthy of death. As 
soon as it was day. "According to the 
Talmud, capital causes were not to be 
tried during the night ; a sentence, too, 
could not be executed on the same day 
that it was pronounced. These rules 
were flagrantly violated in this case." 
Webster and Wilkinson. The elders, 
the presbyterium or presbytery. Luke 
alone of the Evangelists gives this name 
to the Sanhedrim. See Acts 22 : 5. 
Chief priests and scribes are in apposi- 
tion with elders or presbyterium, de- 
noting the classes of which it was com- 
posed. Besides the priests and scribes, 
there were other members of this great 
council, such as Nicodemus, and Joseph 
of Arimathea. Council, i. e. the place 
where the Sanhedrim held their ses- 
sion, and were now assembled to sit in 
judgment upon him. 

67. Art thou the Christ ? This ques- 
tion follows immediately upon Matt. 
26 : 59-62 ; Mark 14 : 55-60, where we 
find related the desperate efforts made 
by the Sanhedrim to convict Jesus on 
false testimony ; after which, as though 
the testimony were full and satisfac- 



354 



LUKE. 



[A. D. 33. 



us. And lie said unto them, If I 
tell you, ye will not believe : 

68 And if I also ask you, ye 
will not answer me, nor let me 
go. 

69 k Hereafter shall the Son of 

Jc Mat. 26 : 64 ; Ma. 14 : 62 : He. 1:3: & 8 : 1. 



tory, the high priest arose and asked 
Jesus, why he preserved silence under 
such overwhelming evidence of his 
guilt. " Answerest thou nothing ? 
What is it which these witness against 
thee ?" (See N. on Matt. 26 : 62.) To 
this Jesus made no reply ; whereupon 
the high priest, as we are informed in 
this verse, where Luke takes up the 
narration, continued his interrogatories, 
and asked Jesus in plain terms whether 
he was the Christ. Tell us. The inti- 
mation is that Jesus had practised eva- 
sion, and aimed to be acknowledged as 
the Messiah by his followers, without 
daring to avow openly and publicly his 
claims to that high office. Now the 
high priest pretends to wish no more 
concealment and subterfuge. ' Tell us 
in so many words whether you are the 
Christ. Let us know precisely what 
are your claims as a religious teacher.' 
If I tell you, &c. Our Lord here avers 
his knowledge of the intent of their in- 
quiries, which was not to elicit truth 
and bow to its supremacy, but to find 
means to accuse him. They had failed 
to obtain enough from their suborned 
witnesses to convict Jesus ; and now, 
after their old fashion, they begin to 
press him with ensnaring questions, in 
order to find some ground of conviction 
from what should fall from his own lips. 
The object of the present question was 
very palpable. If he denied that he 
was the Christ, they would accuse him 
to the people of having raised their 
hopes and expectations by claiming to 
be the Messiah, which personage, when 
put on trial, he disavowed himself to 
be. But if on the other hand he should 
declare himself to be the Messiah, they 
were ready to charge him, as they 
really did, with blasphemy, and to ad- 
judge him worthy of death. 
68. If I also ash you, i. e. if I pro- 



man sit on the right hand of the 
power of God. 

70 Then said they all, Art 
thou then the Son of God ? And 
he said unto them, l Ye say that 
I am. 

I Mat. 26 : C4 ; Ma. 14 : 62. 

pose to you questions by which my in- 
nocence might be proved, and my true 
character and mission vindicated, you 
would make no reply or ingenuous 
acknowledgment of your error. A 
notable instance of this was the ques- 
tion in 20 : 4, which question, had they 
replied to it with fairness and candor, 
would have established his claims to 
the Messiahship ; so openly and unequiv- 
ocally, had he been attested to by John. 
In view of his past relations to these 
wicked and designing men, he avers 
that nothing could be said to divert 
them from their determination to effect 
his death. 

69. Although nothing which Jesus 
could say Avould change their bloody 
purpose, yet he deemed it proper to re- 
ply to their questions. This would 
leave them without any show of apolo- 
gy, on the ground that they could ob- 
tain from his lips no express declara- 
tion, as to his divine character and mis- 
sion. On the verbal interpretation of 
this passage, see N. on Matt. 26 : 64 ; 
Mark 14 : 62. What is in Matthew and 
Mark right hand of power, is in Luke 
right hand of the power of God. This 
renders plain the meaning of the ex- 
pression as found in Matthew and 
Mark. 

70. Art thou then the Son of God? 
This question seems to synchronize 
with the one referred to in Matthew 
26 : 63 ; Mark 14 : 61. If so, we must 
regard the words in v. 69, as spoken 
after this second question. There is 
no objection, however, to the supposi- 
tion that this second question was 
asked between vs. 64 and 65 in Mat- 
thew, and vs. 62 and 63 in Mark. 
Whatever may be the arrangement, 
and whether we are to regard the two 
questions in Luke as combined in the 
one proposed in Matthew and Mark, 



A. D. S3.] 



CHAPTER XXIII. 



355 



71 m And they said, "What need 
we any further witness? for we 
ourselves have heard of his own 
mouth. 

m Mat 26 : 65 ; Ma. 14 : 63. 
a Mat 27:2; Ma. 15 : 1 ; John IS': 23. 

and which, from the fulness and em- 
phasis in which it is noted, might well 
be a compendious form for several dis- 
tinct questions of the same general 
purport ; or whether Luke's twofold 
question is after all but one, v. 69 being 
anticipated and removed from its natu- 
ral position after the words, "Ye say 
that I am" (v. 71), yet one thing is 
very clear, that it was the relation of 
So?i of God which he expressly claimed 
to be his, which threw them into such 
a frenzy of excitement, that without 
further inquiry, they adjudged him to 
have committed the sin of blasphemy, 
and to be worthy of death. Art thou 
then, &c. On the supposition that v. 
69 is in its proper place, this shows 
that they regarded the words which he 
had just used, as synonymous with the 
declaration that he was the Messiah. 

H. Ye say that I am. A Hebraistic 
form of affirmation. See X. on Matt. 
26 : 64. What need we any further 
witnesses ? Literally, what further need 
have we of testimony ? Luke makes no 
express mention of the false witnesses, 
by whose testimony they had sought to 
convict Jesus. But the word further, 
implies that they had been seeking for 
testimony of this sort, and had made 
use of it, so far as they thought it would 
answer their nefarious purpose. We our- 
selves, as opposed to what has been re- 
ported from other sources. Have heard 
of his own mouth his blasphemous ut- 
terances. Now follows the scene of 
mockery, and insult, detailed in vs. 63- 
65 ; Matt. 26 : 67, 68 ; Mark 14 : 65. 
This was doubtless continued to a great- 
er or less degree, until the moment he 
was led away to Pilate. H the reader 
will reflect upon the labors of our Lord 
on the preceding day, the great de- 
mand made upon his strength by the 
scenes and instructions of the last Sup- 
per, his agony in Gethsemane, and his 



CHAPTER XXm. 

AND a the whole multitude of 
them arose, and led him un- 
to Pilate. 

2 And they began to accuse 
him, saying, We found this fel- 

subsequent trial and mockings at the 
high priest's palace, and all this without 
one moment of sleep during the whole 
night, he will see in what a weak and 
exhausted condition Jesus entered upon 
the sufferings yet to be undergone at 
Pilate's bar, before he was nailed to the 
cross on Calvary. Xo rest was given 
him from the time of his apprehension 
in the garden, until the moment of his 
death. Every legal form of cruelty at- 
tending death upon the cross, such as 
the previous scourging, which was gen- 
erally so severe as to almost of itself 
produce death, and the being compell- 
ed to bear to the place of crucifixion 
the heavy beam of the cross, was prac- 
tised upon Jesus, and much that was 
extra-judicial, such as the crown of 
thorns, smitten into his forehead so as 
to defile his sacred face with blood, and 
the blows with the hand given him in 
wanton cruelty (John 19 : 3) — all these 
additional forms of suffering he endured 
for the sins of men. " The chastise- 
ment of our peace was upon him, and 
by his stripes we were healed." 

CHAPTER XXIII. 
1-5. Jesus is led to the bar of 
Pilate. Jerusalem. Sixth day of the 
Week. See Xs. on Matt. 27: 1, 2, 11- 
14; Mark 15 : 1-5 ; John 18 : 28-38. 
Here John's account is much the full- 
est, and should be read as forming the 
principal basis of the narration, the 
other Evangelists furnishing corrobora- 
tive testimony, and sometimes introduc- 
ing incidents not found in John. 

1. Arose from the deliberation as to 
the best means of effecting his death, 
and which followed the decree of the 
Sanhedrim that he was worthy of death. 
See X. on 22 : 66. Led him unto Pilate. 
See N. on Matt. 27 : 2. 

2. We found this fellow, &c. This 
verse is peculiar to Luke, and is valuable 



356 



LUKE. 



[A. D. 33. 



low h perverting the nation, and* 
forbidding to give tribute to 
Cesar, saying d that he himself is 
Christ a king. 

3 " And Pilate asked him, say- 
ing, Art thou the King of the 

&Ac.l7:7. c See Mat. 17:27; & 22:21; 
Ma. 12 : 17. d John 19 : 12. « Mat. 27 : 11 ; 
1 Ti. 6 : 13. 



as recording the false charge, which they 
brought against Jesus in regard to pay- 
ing tribute to Cesar. They begin by say- 
ing, We found this fellow perverting, 
&c, as though in the excess of their 
zeal for the interest and honor of the 
Koman emperor, they had of their own 
accord instituted an investigation in re- 
gard to the seditious teachings of Jesus ; 
whereas, as a matter of fact, in their 
previous examination of Jesus, they 
had not touched upon any point affect- 
ing his relation to Roman law. They 
had not convicted him, therefore, of do- 
ing any such thing as that whereof they 
now seek to accuse him. They craftily 
allege this, however, it being a part of 
their hellish plan adopted in secret con- 
clave, to effect his death by accusing 
him of seditious designs against the 
Roman government. There is hardly 
a doubt but that their strange and un- 
warranted zeal for the rights of the 
Roman Cesar, did in its very excess 
overleap the mark, and betray to 
Pilate that they had other motives in 
accusing Jesus, than the mere desire of 
bringing him tojustice as a seditious per- 
son. Perverting the nation, i. e. turning 
the people away from their allegiance 
to the Romans. This general charge is 
sought to be supported by the more spe- 
cific charge which follows, namely, that 
Jesus had forbidden the people to pay 
tribute to the Roman emperor. This was 
a barefaced and unmitigated falsehood. 
The very opposite to what they here 
alleged against him, was explicitly 
taught by him in 20 : 25. Saying that 
he himself is Christ a King. This was 
true in form, but in the sense in which 
they designed it to be understood by 
Pilate, totally false. The implication is 
that our Lord aspired to temporal au- 



Jews ? And he answered him 
and said, Thou sayest it 

4 Then said Pilate to the chief 
priests and to the people, f I find 
no fault in this man. 

5 And they were the more 
fierce, saying, He stirreth up the 

/ 1 Pe. 2 : 22. 



thority ; whereas, on repeated occasions, 
he utterly disclaimed all connection 
with secular power, and taught in the 
most explicit terms, that his kingdom 
was a spiritual one to be erected in the 
hearts of men. 

3. This inquiry grew out of the 
charge, which the Jews had just pre- 
ferred against Jesus. The question is 
found in the other Evangelists, but 
Luke's account is necessary to the right 
understanding of the passage, as he is 
the only one who narrates the accusa- 
tion of the Jews that our Lord aspired 
to royal dignity. The conversation 
which immediately followed this ques- 
tion of Pilate, is fully given in John 18 : 
34-38. It is very important to read 
the Evangelists here with a good har- 
mony of the gospels. Thou sayest. See 
N. on 22: 71. 

4, 5. These verses follow Matt. 27 : 
14; Mark 15 : 5. I find no fault, &c. 
Pilate was not so obtuse as to mistake 
the true ground of the charges, which 
the priests and rulers had made against 
Jesus (see Mark 15 : 10). His conver- 
sation with Jesus had convinced him 
that he was a religious person, who least 
of all was aspiring to temporal power. 
He therefore openly professes that he 
finds no sufficient ground to justify his 
proceeding further in the matter. This 
rendered the Jews the more fierce, and 
they return anew to the charge of sedi- 
tion, which they had previously made 
against him. He stirreth up the people, 
&c. Their only hope of effecting his 
death at the hand of Pilate, lay in their 
fastening with some show of truth this 
charge of political sedition upon him. 
Here Ave may repeat what has been vir- 
tually said in Note on v. 2, that Pilate 
well knew that had Jesus claimed to be 



A. D. 33.] 



CHAPTER XXIII. 



357 



people, teaching throughout all 
Jewry, beginning from Galilee to 
this place. 

king, in the sense which his enemies 
charged upon him, he would never 
have incurred the enmity of the San- 
hedrim. He was therefore well per- 
suaded that Jesus had told him the 
truth, when he said (John v. 3G), that 
his kingdom was not of this world. 
The priests and rulers, quick to per- 
ceive that Pilate was inclined to believe 
in the innocence of Jesus, endeavor to 
fortify their previous charge, by ad- 
ducing some particulars in regard to 
his seditious movements. But even 
here they show their weakness. Their 
first charge that he stirred up the peo- 
ple, was only a flat reiteration of the 
words perverteth the nation, in v. 3. 
Teaching throughout Jewry was as gen- 
eral a charge as could well be con- 
ceived, and besides had no relevance 
to the point in hand, unless it could be 
shown that he was teaching seditious 
doctrines and sowing the seeds of re- 
bellion. But in the third specification, 
beginning from Galilee to this place 
(i. e. Jerusalem), they hoped to arouse 
the jealousy of Pilate, inasmuch as 
Galilee was one of the most turbulent 
portions of Palestine, and had furnished 
the Roman governor much trouble. 
They therefore name that part of 
the country, as the principal theatre 
of the seditious movements of Jesus, 
charging him with beginning there his 
insurrectionary plans, and coming 
thence to Jerusalem to take advantage 
of the multitudes which were gathered 
together at the passover, to carry his 
seditious designs into execution. To 
such pitiful shifts did they resort to se- 
cure the condemnation of one, against 
whom they had no just ground of en- 
mity, and whose only aim had been to 
reform their bad practices, and lead 
them from cold formalism and hypoc- 
risy, to the spiritual worship and ser- 
vice of God. 

6-12. Jesus before Herod. Jerusa- 
lem. Sixth day of the Week. The 
narrative of this interesting incident in 



6 When Pilate heard of Gali- 
lee, he asked whether the man 
were a Galilean. 



the trial of Jesus, is given only by Luke. 
It is worthy of note, that while Luke 
omits all mention of the mockery of 
Jesus by the Roman soldiers related by 
the other Evangelists (Matt. 26 : 27-30; 
Mark 15 : 15-19 ; John 19 : 1-3), he is 
the only one who recounts the indigni- 
ties put upon him at the tribunal of 
Herod. Thus every deficiency is sup- 
plied by the gospels taken as a whole, 
and the history becomes full and com- 
plete. 

6. Heard of Galilee. See the pre- 
ceding verse. Whether the man were a 
Galilean. This refers to the question 
of jurisdiction. If Galilee was the place 
of Jesus' residence, there would seem 
to be a propriety in referring to Herod 
the judicial investigation of the charges 
advanced against Jesus. As it regards 
the real object in thus waiving his own 
superior right, as the chief Roman 
magistrate to decide the case, it must 
be referred to the timid policy which 
marked his whole conduct in this trial, 
and impelled him in the end to a de- 
cision against the injustice of which no 
doubt his soul revolted. He dared not 
offend the Jews, and run the hazard of 
the charge of overlooking the interest 
of Cesar, which they would most likely 
prefer against him, if he refused to sen- 
tence Jesus as they demanded. On the 
other hand, he could hardly bring him- 
self to so trample on the interests of 
justice, as to condemn a man of whose 
innocence he was so fully persuaded, 
and whose persecution- at the hands of 
such fierce, vindictive men, of whose 
hypocritical pretensions to great sanc- 
tity he was by no means ignorant, had 
no doubt awakened in his breast an in- 
terest in his behalf. As he was fluctu- 
ating between these motives of policy 
and natural justice, between a desire to 
ingratiate himself with these ieading 
Jews, and as the same time to bring 
down their pride and arrogance by de- 
livering Jesus from their hand, he hears 
the word Galilee mentioned ; and the 



358 



LUKE. 



[A. D. 33. 



7 And as soon as he knew that 
he belonged unto " Herod's juris- 
diction, he sent him to Herod, 
who himself also was at Jerusalem 
at that time. 

8 And when Herod saw Jesus, 
he was exceeding glad : for h he 
was desirous to see him of a long 

g Ch. 3 : 1. h Ch. 9 : 9. 

thought at once recurs to him, that he 
may rid himself of this troublesome af- 
fair by referring the adjudication of the 
case wholly to Herod, on the ground 
that the person accused belonged to his 
jurisdiction. The desire to effect a 
reconciliation with that prince (see v. 
12), by paying him the compliment of 
sending Jesus to him on the ground of 
jurisdiction, may have had something 
to do with this affair. This was Herod 
Antipas, the one who had beheaded 
John. See N. on Matt. 14 : 1. 

7. As soon as he knew, in answer to 
his inquiry whether Jesus was a Gali- 
lean (v. 6). Belonged unto Herod's ju- 
risdiction, i. e. belonged to the prov- 
ince under Herod's sway. " Though 
governors had the right of trying all 
offences within their own province, it 
was the regular practice of the Roman 
law, to remove the prisoner to the gov- 
ernor of the district to which he be- 
longed." Webster and Wilkinson. He 
sent him ; literally, sent him back again, 
the expression conforming to the fact 
which Pilate had just learned, that Je- 
sus was amenable to Herod's tribunal. 
Who himself also was at Jerusalem. He 
had come up to celebrate the pass- 
over. 

8. When Herod saw Jesus he was ex- 
ceeding glad ; more literally, Herod was 
exceeding glad at seeing Jesus. The same 
form of construction is found in John 
20 : 20. For he was desirous, &c. This 
denotes the reason why he was so glad 
to obtain a sight of Jesus. See 9:9; 
Matt. 14: 1, 2. Because he had heard, 
&c. His curiosity had been greatly ex- 
cited by the reports of our Lord's won- 
derful doings, and he supposed that 
now he should himself witness some 



season, because *he had heard 
many things of him; and he 
hoped'to have seen some miracle 
done by him. 

9 Then he questioned with him 
in many words ; but he answered 
him nothing. 

10 And the chief priests and 

i Mat. 14:1; Ma. 6:14. 



miracle wrought by him. How low and 
despicable were the views he entertain- 
ed of the miracle-working power of Je- 
sus, that it was to subserve no other or 
higher purpose, than to be put forth to 
gratify the vain curiosity of this wicked, 
prince. 

9. He questioned him. The reason 
for this must be sought in the preced- 
ing context. He wished to witness a 
display of our Lord's miraculous pow- 
er. Being disappointed in this — for we 
must suppose many things in this inter- 
view not related by Luke — he began to 
question him in many words, hoping 
thereby to compel him, in justification 
of his claims to the Messiahship, to per- 
form some miracle. Our Lord, being 
well acquainted with the unworthy mo- 
tives of the man, maintained an un- 
broken silence through the whole inter- 
view. Thus Herod, who had hoped 
that Jesus would administer to his grat- 
ification, by the performance of some 
wonderful deed, did not even hear his 
voice, or succeed in eliciting from him 
any act or movement, which indicated 
his sense of being in the presence of 
this proud and ambitious prince. The 
word answered, has here the form in 
the original signifying answered for him- 
self, i. e. said not a word in defence, 
explanation, or self-justification. This 
shows the tenor of Herod's questions, 
being of a nature to provoke some self- 
justifying reply. Many of his ques- 
tions were doubtless very exasperating 
and insulting, especially when he suc- 
ceeded in eliciting no reply from Je- 
sus. 

10. The chief priests and scribes, &c. 
Perceiving that his silence was begin- 
ning to exasperate Herod, these wick- 



A. D. 33.] 



CHAPTER XXIII. 



359 



scribes stood and vehemently ac- 
cused him. 

11 * And Herod with -his men 
of war set him at nought, and 

k Is. 53 : 3. 



ed men, who were too eager to effect 
his death to leave him, and hence had 
accompanied him to Herod's tribunal, 
seized upon this opportunity to begin 
their accusations. As Herod was a 
Jew, they no doubt varied their charges, 
making the sin of blasphemy the prom- 
inent ground of accusation. The word 
rendered vehemently, is derived from a 
word signifying, to make the most in- 
tense effort ; and has here the force of, 
with main strength, to the utmost of 
their ability. They feared, perhaps, 
that if Herod released him, or did not 
give judgment against him, that he 
would after all escape from their hand. 
The same word is employed in 22 : 44. 
11, 12. Having failed to draw forth 
any reply from Jesus, Herod gave him 
up to his soldiers, to be mocked and in- 
sulted. We can hardly doubt that it 
was done, in part at least v at the insti- 
gation of the chief priests and scribes, 
with whom Herod was ready to curry 
favor, especially in a way which cost 
him so little as the mockery of a poor, 
helpless prisoner. As has been re- 
marked, he was probably angry with 
our Lord, for maintaining such silence 
in his presence, and therefore united 
more readily with his persecutors in 
making him the subject of derision. 
His men of war, i. e. his guards. Set 
him at nought ; literally, having set him 
at nought, i. e. treated him as though 
he were nobody, or of no considera- 
tion. Such is the etymological signifi- 
cation of the verb. Mocked him. See 
N. on Matt. 27 : 29. Arrayed him, &c. 
He was arrayed in these mock robes of 
royalty, in derision of his having claim- 
ed to be a king. A gorgeous robe ; lit- 
erally, a splendid, lustrous robe. Some 
think that this was the same robe, in 
which he was afterwards clad in deri- 
sion by Pilate's soldiers. But see N. 
on Matt. 2*7 : 28. Andsent him again to 
Pilate. Not wishing to be outdone in a 



mocked him, and arrayed him in 
a gorgeous robe, and sent him 
again to -Pilate. 

12 And the same day * Pilate 

l Ac. 4 : 27. 

complimentary act by Pilate, he waives 
his claim of jurisdiction over Jesus, and 
sends him back to the Roman govern- 
or, at whose tribunal he had first been 
arraigned. It was this mutual courtesy 
which re-established the friendship be- 
tween Pilate and Herod on this day. 
Were made friends together. Some 
have strangely attributed the cause of 
this amity to their common hatred of 
Jesus. This fact being assumed, it is 
quite common to hear it applied to the 
enemies of religion, when, composed of 
diverse classes and shades of belief, 
they band together to oppose the prog- 
ress of truth. But it is. an erroneous 
view of the matter. There is no doubt 
that the courteous act of Pilate in send- 
ing Jesus to be tried before Herod, and 
the equally courteous return made by 
the Galilean prince in remanding Jesus 
to Pilate's judgment-seat, furnished the 
occasion for their renewal of friendship. 
But that it was done through enmity to 
Jesus, is absurd and unfounded. Pilate^ 
so far from wishing to do him injury, 
made the most strenuous efforts to re- 
lease him. Herod, too, could not have 
been slow to discern, that Jesus was 
innocent of the charges made against 
him ; and while he was willing to lend 
his aid to insult and mock the prisoner, 
in order to ingratiate himself in the fa- 
vor of the priests and rulers, yet was 
glad to rid himself of further trouble or 
responsibility by sending him back to 
Pilate. Neither of these men had any 
ground of personal enmity against Je- 
sus, and probably knew or cared very 
little about him, except that Herod had 
been very curious to see him, especially 
after his bloody murder of John the 
Baptist. They were at enmity, &c. "We 
have no certain knowledge of the cause 
of their enmity. Some attribute it to 
the slaughter of the Galileans referred 
to in 13:1. But it arose more likely 
from some question of jurisdiction. The 



360 



LUKE. 



[A. D. 33. 



and Herod were made friends to- 
gether; for before they were at 
enmity between themselves. 

13 m And Pilate, when he had 
called together the chief priests 
and the rulers and the people, 

14 Said unto them, n Ye have 
brought this man unto me, as one 
that perverteth the people ; and, 

m Mat. 2T : 23 ; Ma. 15 : 14 ; John 18 : 33 ; & 
19 : 4. n Vs. 1, 2. 



inferior rulers of the Roman Empire 
were often embroiled in quarrels with 
one another, the decision of which was 
sometimes referred to the emperor him- 
self. That such was the ground of the 
present enmity, seems to receive con- 
firmation from the influence of the inci- 
dent here mentioned in healing the 
breach. 

13, 14. On the return of Jesus from 
Herod, Pilate calls together his accus- 
ers, and makes a formal declaration of 
his innocence. He had previously de- 
clared that he found no fault in him (v. 
4), but now he hopes to put an end to 
the matter by a more emphatic denial 
of his guilt. In order, however, to ap- 
pease the rage of his enemies, he offers 
to chastise Jesus, before he set him at 
liberty (v. 16). But this idea was scouted 
at by the priests and rulers, and they 
began with renewed clamor to demand 
his death (v. 18). Tire people, i. e. those 
of the common people who had joined 
with the rulers in demanding the death 
of Jesus. Brought this man unto me, 
i. e. have accused him unto me. As 
one that perverteth, &c. See N. on v. 2. 
Before you. The examination was open, 
and the priests and scribes well knew, 
therefore, the truth of the govern- 
or's declaration, that their charges 
against Jesus were not sustained. Touch- 
ing those things whereof ye accuse him, 
i. e. that he was a seditious person, fo- 
menting rebellion against the Roman 
government. 

15. No, nor yet Herod; literally, but 
not even Herod, a Jewish ruler, who 
might be supposed to have more inti- 
mate knowledge of the facts alleged 



behold, ° I, having examined him 
before you, have found no fault 
in this man touching those things 
whereof ye accuse him : 

15 No, nor yet Herod: for I 
sent you to him ; and, lo, nothing 
worthy of death is done unto 
him. 

16 p I will therefore chastise 



him, and release him. 

oY.4. p Mat. 27:26; 



John 19 : 1. 



against Jesus, and could not have 
failed to discover any thing criminal in 
him, had it existed, even he has found 
no fault in him. For I sent you to him. 
The idea is that Pilate had sent Jesus 
and his accusers to Herod, for the very 
purpose of testing the truth of the 
charges made against him, and to give 
his accusers the advantage of bringing 
their cause before a prince who was 
their own countryman. This is here 
the avowed and ostensible reason for 
sending Jesus to Pilate, but the real 
ground of the procedure, as has been 
stated, was the desire to rid himself of 
a troublesome affair. 7s done unto him. 
The translation should be has been done 
by him, as reference is manifestly had 
to Herod's judgment of the innocence 
of Jesus. Had he found it otherwise, 
he would assuredly have gratified the 
Jewish priests and rulers, by condemn- 
ing Jesus to death. His sending him 
back to Pilate was therefore a virtual 
acknowledgment of his innocence, and 
so Pilate rightly understood it. 

16. I will therefore chastise him, &c. 
This was a proposal of the rankest in- 
justice. It hardly deserves to be ad- 
vanced as an apology, that Pilate hoped 
by this to satisfy the malicious hatred of 
the Jews towards Jesus. As a j udge, he 
ought to have remained firm, and car- 
ried out the law, which as much forbid 
that the innocent should be punished, 
as that the guilty should be suffered to 
escape unpunished. This weak and un- 
just concession gave the Jews a great 
advantage, which they resolutely fol- 
lowed up, until they obtained from this 
timid and time-serving magistrate the 



A. D. S3.] 



CHAPTER XXIII. 



361 



17 ? For of necessity be must 
release one unto them at the 
feast. 

18 And r they cried out all at 
once, saying, Away with this man, 
and release unto us Barabbas : 

19 Who for a certain sedition 



q Mat. 21 



15; Ma. 15: 6; John IS : 
;• Ac. 3 : 13. 



sentence against Jesus which they de- 
sired. 

17. Of necessity. This habit of re- 
leasing a criminal unto the people, was 
one of such invariable practice and long 
continuance, that it became a fixed and 
necessary custom. See Xs. on Matt. 
27 : 15 ; Mark 15:6; John 18 : 39. At 
the feast of the passover. See John as 
above cited. 

18. Before this verse we should read 
Matt. 27 : 16-19 ; Mark 15 : 7-10 ; John 
IS : 39. It will there appear that the 
people were incited to demand the re- 
lease of the murderer Barabbas, by the 
chief priests and elders. All at once ; 
literally, the whole multitude together. 
Away with this man ; literallv, away this 
(fellow). See X. on Matt. 26 : 61. The 
idea is not away with him ; let us hear 
nothing more about him ; we have had 
enough of him. But it has the preg- 
nant sense, away wiih him to death; to 
the cross with him. It was an infuriated 
death-cry, and stands opposed to the 
merciful release of Barabbas demanded 
in the next clause. 

19.-4 certain sedition made in the city. 
These insurrections and tumults were 
of frequent occurrence, and had to be 
watched against and repressed with 
great promptness and energy by the 
Roman authority. The offer to release 
a prisoner of such a stamp (Matt. 27 : 
17) was made in hope that the Jews 
would demand the release of Jesus 
rather than that of so vile a ruffian. In 
this however he was disappointed. The 
murderer Barabbas was an angel in the 
estimation of these wicked rulers and 
priests, compared with Jesus of Xazar- 
eth, the object of their deadly resent- 
ment. 

Vol. II.— 16 



made in the city, and for murder, 
was cast into prison. 

20 Pilate therefore, willing to 
release Jesus, spake again to 
them. 

21 But they cried, saying, Cru- 
cify him, crucify him. 

22 And he said unto them the 
third time, Why, what evil hath 



20-22. Willing to release, i. e. through 
his desire to release. The word render- 
ed willing, expresses the idea of will 
combined with choice or purpose, and 
not simply one of mere inclination. 
Spalce again to them of the innocence 
of Jesus, and his willingness to release 
him after chastising him. In reply to 
their infuriated cry, that Jesus should 
be crucified, he expostulates with them 
(see v. 22) the third time, repeating his 
persuasion of the innocence of Jesus, 
and his strong desire to release him. 
But they cried ; literally, kept crying out 
in consequence of the inclination of the 
governor to release Jesus. Crucify 
him, crucify him. In regard to this 
horrible punishment, see X. on Matt. 
27 : 35. Why do you thus insist upon 
his death? Wliat evil ; literally, for 
what evil hath he done? This clause 
stands as the reason for the interroga- 
tion contained in why. The inquiry 
challenges them to bring forward any 
reason why he should be put to death. 
This is rendered still more emphatic by 
Pilate's reiterated and solemn averment 
of his entire innocence. I have found 
no cause of death in him, i. e. I have 
found nothing done by him deserving 
of capital punishment. The tense of 
the verb requires the translation, i" 
found on examination before I sent 
him to Herod. This examination took 
place, when he was first brought before 
Pilate's tribunal, after the Jews' charge 
that he was a seditious person (v. 2). See 
John 18 : 29-38, compared with Matt. 
27 : 11-14 ; Mark 15 : 1-5. Luke is the 
only one who records the accusation in 
full, the other Evangelists leaving it to 
be gathered from Pilate's inquiry, Art 
thou the King of the Jews ? which 



362 



LUKE. 



[A. D. 33. 



he done ? I have found no cause 
of death in him: I -will there- 
fore chastise him, and let him 
go. 

23 And they were instant with 
loud voices, requiring that he 
might be crucified: and the 
voices of them and of the chief 
priests prevailed. 

would imply the charge that he had 
plotted to become king, to the detri- 
ment of Roman rule. Pilate on investi- 
gating this charge, found that Jesus 
was not a political intriguer, but a re- 
ligious teacher ; and that in no sense 
affecting the Roman interests had he 
claimed to be a king. This was the 
only judicial investigation of the mat- 
ter ; and to this Pilate refers when he 
says, I found no cause of death in him. 
Once afterwards, when he heard that 
Jesus had given himself out to be the 
Son of God, in a state of alarm, he pro- 
posed some additional questions, but not 
in a way of judicial inquiry (see John 
7-12). It is important to bear this in 
mind, that Pilate at the very first ex- 
amination was satisfied of the innocence 
of Jesus ; and never at all in the whole 
subsequent proceedings reinvestigated 
the affair, through doubt as to whether 
he had made a correct decision. On 
the contrary, he reiterates his convic- 
tion of the innocence of Jesus, and 
urges upon his accusers, to accept the 
punishment of flagellation, as the doom 
of the prisoner instead of the cross. 
We have read of no instance, where a 
judge thus repeatedly plead for the life 
of a criminal arraigned at his bar, and 
of whose innocence he was so thorough- 
ly convinced. Had Pilate remained 
firm in the administration of justice, he 
would have crowned himself with the 
glory due to a wise, impartial, firm and 
upright judge. But through weakness, 
he yielded to the demands of an infuri- 
ated populace, and thus covered himself 
with eternal infamy, as the judicial 
murderer of the Lord of life and 
glory. The particular punishment of 
crucifixion was demanded, because 



24 s And Pilate gave sentence 
that it should be as they re- 
quired. 

25 And he released unto them 
him that for sedition and murder 
was cast into prison, whom they 
had desired; but he delivered 
Jesus to their will. 

s Mat. 27 : 26 ; Ma. 15 : 15 ; John 19 : 16. 

Jesus was accused of treason to Cesar 
in making himself king. / will there- 
fore chastise him, &c. This offer is re- 
peated from v. 16. Let him go. The 
same word in the original which is 
translated in v. 16, release him. 

23. Were instant; literally, lay or 
pressed upon, were urgent with loud 
voices, i. e. with loud and importunate 
cries that Jesus should be crucified. 
Of them, i. e. of the rabble. Of the 
chief priests, who not only excited the 
multitude to demand the death of Je- 
sus, but themselves joined in the infu- 
riated cry. Prevailed with Pilate to 
comply with their wishes. The word 
implies great and persistent effort, be- 
fore they could induce the governor to 
pass sentence upon a man whom he had 
repeatedly declared to be innocent. 

24. Gave sentence, &c. Doddridge 
places this judicial sentence after the 
renewed efforts of Pilate to effect the 
release of Jesus, and the mockery of 
the soldiers, related in Matt. 27 : 27- 
30; Mark 15 : 15-20; John 19 : 1-5. 
But the connection in Luke is very 
close and natural. The sentence was 
doubtless pronounced immediately after 
the washing of Pilate's hands, and the 
awful imprecation related in Matt. 27 : 
24, 25. Luke says nothing further 
about the scourging, than the proposal 
of Pilate to administer it, as a com- 
promise. 

25. The character of Barabbas is re- 
peated fromv. 19, in order to give pre- 
ciseness to the strange fact, that Pilate 
released at the instance of the people a 
seditious man and a murderer, and de- 
livered up to them a just and innocent 
man to be put to a cruel and ignomin- 
ious death. Whom they desired to be 



A. D. 33.] 



CHAPTER XXIII. 



363 



26 1" 'And as they led him 
away, they laid hold upon one 
Simon, a Cyrenian, coming out 
of the country, and on him they 
laid the cross, that he might bear 
it after Jesus. 

27 And there followed him a 
great company of people, and of 
women, which also bewailed and 



lamented him. 

t Mat. 27 : 32 ; Ma. 15 : 21 



see John 19 : 17* 



released. To their will that he might 
be put to death. 

26. Previously to his being led forth 
to be crucified, he was scourged and 
mocked as recorded in Matt. 27 : 26- 
30; Mark 15 : 15-19; John 19 : 1-3 ; 
after which Pilate, hoping that his 
mangled and bleeding person might ex- 
cite the pity of his enemies, made one 
more effort to save him as narrated in 
John 19 : 4-16. Led him away to ex- 
ecution. They laid hold, &c. See Ns. 
on Matt. 27 : 32; Mark 15 : 21. On 
him they laid the cross. Jesus had first 
borne the cross himself (John 19 : 17), 
but through exhaustion from his pre- 
vious want of rest, and the dreadful 
scourging inflicted upon him, he was 
probably unable to carry it far, and 
Simon was compelled, as here related, 
to help him bear it to the place of exe- 
cution. 

27-32. The affecting incident here 
related, is found only in Luke. A 
great company of people, such as usually 
throng together to witness an execu- 
tion. Some of these were doubtless 
friends of Jesus. And of women. The 
most of these were probably drawn to- 
gether from motives of curiosity ; but 
among them we know to have been 
those noble women who followed him 
from Galilee, and who were first to visit 
his sepulchre on the morning of his 
resurrection. This multitude of fe- 
males, touched with pity for the suffer- 
ings of one whom they believed to be 
innocent, and some of them remember- 
ing the gracious words which proceeded 
from his lips, broke forth into loud 



28 But Jesus turning unto 
them said, Daughters of Jerusa- 
lem, weep not for me, but weep 
for yourselves, and for your chil- 
dren. 

29 * For, behold, the days are 
coming, in the which -they shall 
say, Blessed are the. Barren, and 
the wombs that never bare, and 
the paps which never gave suck. 

u Mat. 24:19; ch. 21 : 23. 



of Jesus, as he was bending beneath 
the weight of the cross. 

28. Turning to them. As he had 
now been relieved from the full weight 
of the cross by Simon (see N. on Matt. 
27 : 32), he was enabled to turn par- 
tially around as he walked along, so as 
to address these women. There is no 
probability that he was permitted to 
stop for this purpose. Daughters of 
Jerusalem. A Hebraism for persons 
born and living in Jerusalem, or who 
resorted to it as the capital of their 
country. The word Jerusalem, in view 
of the dreadful calamities which were 
soon to befall it, contained in its bare 
mention the reason why these women 
were to withhold their expressions of 
sorrow for him, and weep rather for 
themselves and children. Some of them 
would live to see and experience the 
indescribable horrors of the siege ; and 
the children of others would participate 
in those calamities. For yourselves and 
for your children correspond to the 
terms of the imprecation which the 
Jews made in Matt. 27 : 25. 

29. This verse furnishes the reason 
why they were to bewail their own fate 
rather than his. TJie days are coming. 
Reference is had primarily to the de- 
struction of Jerusalem, when his blood, 
which the people in such awful terms 
had imprecated upon themselves and 
children, would be required at their 
hands. But in all such predictions of 
judgments to come, a more fearful 
doom lies far in the future ; when all 
God's enemies and those of his Son, 
shall be arraigned at His bar, and re- 
ceive the award of their impenitence 



364 



LUKE. 



[A. D. 33. 



30 "Then shall they begin to 
say to the mountains, Fall on us ; 
and to the hills, Cover us. 

31 v For if they do these things 

x Is. 2 : 19; Ho. 10 : 8; Ee. 6 : 16 ; & 9 : 6. 
yPr. 11:81; Je.25:29; Ez.20:47; &21: 
3,*4; lPe.4:17. 



and unbelief in the righteous retribu- 
tions of eternity. They, i. e. the peo- 
ple living at the time of the calamities 
here referred to, and who had not 
averted from themselves God's judg- 
ments by timely repentance. The tran- 
sition from the second to the third per- 
son, seems to except from the persons 
here addressed such as died before the 
siege of Jerusalem, or who, by faith 
and obedience to the words of Christ 
(see Matt. 24 : 15-20), escaped from 
the horrors of that awful event. Blessed 
are the barren. Such intense suffering 
would characterize those days, that 
those would be regarded fortunate who 
had never borne children. These words 
are rendered more emphatic from the 
universal dread of barrenness, which 
was felt by every Jewish female in an- 
cient days. The language seems to 
have been founded on Isa. 54 : 1. 
" Some see in this an anticipative ref- 
erence to the Avoman of noble family, 
who killed and ate her own child at the 
siege of Jerusalem." Webster and Wil- 
kinson. 

30, 31. Their anxiety, distress, and 
dread of some more horrible death, 
would be such, that rather than live in 
prolonged misery and forebodings of 
still greater sufferings, they would pray 
for speedy and certain death under the 
crushing weight of hills and mountains. 
Similar language is found in Rev. 6:16. 
Both passages may have had their ori- 
gin in Hos. 10:8. While immediate 
reference is had to the destruction of 
Jerusalem, yet we cannot doubt, that 
in a higher sense, the great day of 
God's wrath at the final judgment is 
referred to. This appears the more 
clear from the following verse, in which 
a comparison is evidently instituted be- 
tween Jesus, the Son of God, suffering 
for the sins of men, and the finally hard- 
ened and impenitent, who, having re- 



in a green tree, what shall he 
done in the dry ? 

32 z And there were also two 
others, malefactors, led with him 
to be put to death. 

Is. 53:12; Mat. 27 : 38. 

jected salvation through his blood, must 
undergo, in their ow r n persons, the pun- 
ishment due to their sins. If they, the 
persecutors of Jesus. In, i. e. in the 
case of. A green tree — a dry. " The 
Hebrews called the righteous green 
trees, and the wicked, dry trees." Web- 
ster and Wilkinson. See Ezek. 20 : 47 
John 15:2, 6. The green tree is rep 
resentative of one which bears fruit 
the dry tree, of that which is barren 
and fit only to be burned. The expres^ 
sion was doubtless proverbial. Alford 
says that this verse is the solemn close 
of our Lord's teaching on earth. 

32. Two others, malefactors. We are 
not to construct this as though Luke 
intended to include Christ with the 
malefactors. He was, indeed, number- 
ed with the transgressors (Isa. 53 : 12 ; 
Luke 22 : 37) ; but nowhere is he call- 
ed a malefactor. The word malefactors 
is therefore to be regarded as in appo- 
sition with the word others, and may 
be translated, two others, who were male- 
factors ; or simply, two malefactors. 
This pleonastic use of the word others, 
in the enumeration of persons or par- 
ticulars, is quite common in the Greek 
classics. The translation and punctua- 
tion, two other malefactors, is erroneous, 
conforming neither to the Greek origi- 
nal, nor to the facts of the case. Led 
with him, i. e. conducted by the soldiers 
to the place of execution. These, in 
like manner, were compelled to bear 
their cross, but were doubtless more 
capable of sustaining the weight than 
Jesus, who had become exhausted by 
previous sufferings and want of rest. 

33-38. The Crucifixion. Jerusalem. 
Sixth day of the Week. See Ns. on 
Matt. 27 : 35-44 ; Mark 15 : 24-32. 
Luke's account of the crucifixion is 
more brief than that of the other Evan- 
gelists, but yet contains all the 'impor- 
tant features of the transaction. 



A. D. S3.] 



CHAPTER XXIII. 



365 



33 1" And a when they were 
come to the place, which is called 
Calvary, there they crucified him, 
and the malefactors, one on the 

a Mat. 27 : 33 ; Ma. 15 : 22 ; John 19 : 17, IS. 

33. To the place called Calvary ; lit- 
erally, called a skull. In the other 
Evangelists, it is called by the Hebrew 
word Golgotha. See N. on Matt. 27 : 
33. Luke, who wrote for Gentile Chris- 
tians, gives it the Greek name Kranion 
(a skidl), Latin, Calvaria, Calvary, as 
it is rendered in our English version. 
The very name marks it as the place 
where criminals were commonly exe- 
cuted, and whose bones and skulls were 
strewed there. They crucified him, i. e. 
they nailed him to the cross, and erect- 
ed it in its place. Death did not en- 
sue, usually, until many hours after the 
criminal was thus affixed to the cross. 
And the malefactors, one on the right 
hand, &c. See N. on Matt. 27 : 38. 

34. Father, forgive them, kc. This 
prayer was probably uttered directly 
after his suspension on the cross. Al- 
ford remarks, that now, as his blood 
was first shed for sin, he inaugurates 
his intereessional office by a prayer for 
his murderers. His teaching was now 
ended, and his high priesthood begun. 
A question here arises, for whom this 
prayer was offered. Who were the 
persons designated by them ? Webster 
and Wilkinson aver that the prayer was 
offered with especial reference to the 
Roman soldiers. This seems the most 
obvious application from the connection 
in which these words stand in Luke. 
If, as Stier suggests, the prayer was 
offered while the nails were being driven 
through his hands and feet, the refer- 
ence to the soldiers would be very ob- 
vious. Of one thing we are certain 
from the words, for they know not what 
they do ; the persons for whom the pray- 
er was offered, were those who were 
ignorant of the real nature of the act 
they were performing. This was un- 
doubtedly true of the Roman soldiers. 
But to limit this sublime, godlike pray- 
er, to these instruments in the bloody 
tragedy, seems to deprive it of its high 



right hand, and the other on the 
left. 

34 Then said Jesus, Father, 
1 forgive them; for c they know 

5 Mat. 5 : 44 ; Ac. 7 : 60 ; 1 Co. 4 : 12. c Ac. 3 : 17. 

import, and reduce it to such narrow 
dimensions, that we involuntarily search 
for some higher and more significant 
application. 

. We cannot doubt, that at this time, 
when he was about to lay down his life 
for mankind, and when the act of cruci- 
fixion had taken place, and he was ele- 
vated on the cross, that the whole world 
of mankind filled his spiritual vision. 
The whole race were his crucifiers. The 
Roman soldiers were those who exe- 
cuted the deed. But all mankind we-re 
represented in that act, and shared by 
their own personal rebellion against 
God and his Holy Child Jesus, in the 
dreadful deed. May we not, then, with- 
out presumption, include the whole hu- 
man family in the scope and merciful 
design of this great Intercessory prayer? 
Was it not the breathing forth of that 
love which " many waters could not 
quench nor floods drown," for his im- 
mediate executioners, and for all whose 
sins associated them with these actors 
in the tragedy of the crucifixion of the 
Saviour of the world ? Such I am dis- 
posed to regard the full import of the 
prayer. It was the commencement of 
that work of intercession, which we are 
assured (Heb. 7 : 25) he ever liveth to 
make before the throne of his Father. 
How far the rulers and priests, the 
real murderers of our Lord, were in- 
cluded in the terms of this prayer, we 
cannot say. Paul, in his discourse at 
Antioch in Pisidia (Acts 13 : 27), seems 
clearly to assign ignorance as the rea- 
son why the rulers desired the cruci- 
fixion of Jesus. See also Acts 3 : 17 ;. 
1 Cor. 2 : 8. There were, doubtless, 
different degrees and shades of guilt in 
the transaction. With some, the igno- 
rance was wilful, and admitting of no 
palliation. Such we must believe to 
have been true of Caiaphas and other 
leaders in this deed of impiety. But 
many who composed the Sanhedrim, 



366 



LUKE. 



[A. D. 33. 



not what they do. And ''they 

d Mat. 2T : 35; Ma. 15 : 24; John 19 : 23. 

even of those who voted for his death, 
were doubtless influenced to do so by 
the great weight and authority of 
Caiaphas and his immediate abettors 
and counsellors. They knew not the 
great sin which they were committing, 
but perhaps thought that they were 
doing service for truth in putting Him 
to death. Paul, who had not seen Je- 
sus in the flesh, but who was doubtless 
as well informed of the nature and 
strength of his claims to the Messiah- 
ship, from the testimony of those whom 
he was so bitterly persecuting, as were 
many of the Sanhedrim, who decreed 
the death of Jesus, says, in extenuation 
of his guilt, that "he verily thought 
with himself that he ought to do many 
things contrary to the name of Jesus 
of Nazareth, which thing he also did at 
Jerusalem" (Acts 26: 9, 10); and that 
he obtained mercy for his blasphemy, 
persecution, and injurious acts, because 
he did it ignorantly through unbelief 
(1 Tim. 1 : 13). This, surely, should 
warrant our throwing a very broad 
mantle of charity over many of the 
actors in the tragedy of the crucifixion, 
so far, at least, as not to exclude, them 
from the benefit of this heavenly inter- 
cessory prayer of Jesus. Their sin was 
one of awful magnitude, yet not such, 
we venture to hope, as to place them 
without the pale of forgiveness, if they 
applied to Him whom they had cruci- 
fied for salvation. 

We conceive the prayer then to have 
had special reference to the persons en- 
gaged directly and indirectly in his im- 
mediate crucifixion ; but not so as to 
preclude its application to the whole 
world of sinners. Stier well remarks, 
" This expression uttered in the pres- 
ent, between the past and the future 
(they know not what they do), embra- 
ces assuredly all sin of all sinners which 
is seized in its central manifestation in 
the crucifixion of the Son of God : the 
sins which preceded this intercession 
and the sins which followed it. The 
intercession looks back upon all that 
had brought them to the point of cru- 



parted 

lots. 



his raiment, and cast 



cifying Him, and forward to all that 
would thereafter be done in continua- 
tion of that act. As Lange remarks, 
the word of this intercession stretches 
out two arms ; the one to atone for all 
the sins which had gone before; the 
other, to atone for all the sins which 
should follow." This same expositor 
lays great stress on the words for they 
know not what they do, giving them the 
force of the conditional if not that 
their ignorance would deserve grace ; 
but the reason is derived from their 
miserable condition, their ignorance 
making it yet possible that forgiveness 
shall be extended to them. In closing 
these remarks, we would make prom- 
inent this great truth, that our Lord's 
prayer for the forgiveness of his ene- 
mies is not unconditional, so as to dis- 
pense with repentance and faith in his 
blood. No one can actually possess 
the blessing of forgiveness provided 
and made accessible by our Lord's 
death and intercession, who does not 
comply with the requisitions of the gos- 
pel, namely, repentance for sin and 
faith in Jesus Christ. "The Lord is 
merciful, but He says — acknowledge 
thine iniquity (Jer. 3 : 13). That is a 
miserable perversion of this sacred 
word, which regards the petition for 
forgiveness, obviously presupposing the 
conditions of that forgiveness, as an 
unconditional assurance and bestow- 
ment of it." Stier. 

Forgive them. There can be hardly 
a doubt that some of those who were 
engaged in this awful tragedy, were the 
objects of God's converting grace on 
the day of Pentecost, and in the time 
of the subsequent outpourings of the 
Spirit. See Acts 2 : 22, 23, 36, 37 ; 6 : 
7. They know not, &c. They have no 
conception of the fact, that they are 
crucifying the Son of God, by whose 
offering of himself to death atonement 
is made for the sins of men. It was 
ignorance of this sort which Paul ad- 
duced as the reason, why his sin was 
not beyond the limit of divine forgive- 
ness (1 Tim. 1 : 13). And they parted 



A. D. 33.] 



CHAPTER XXIII. 



367 



35 And * the people stood be- 
holding. And the 'rulers also 
with them derided Jiim, saying, 
He saved others; let him save 
himself, if he be Christ, the 
chosen of God. 

36 And the soldiers also mock- 

• e Ps. 22 : 17 ; Zee. 12 : 10. 
/ Mat. 27 : 39 ; Ma. 15 : 29. 



his raiment, &c. See N. on Matt. 27 : 
35; John 19 : 23, 24. 

35. Stood beholding, i. e. were stand- 
ing by as spectators, but not in silence, 
as we see from the next words also tcitk 
them, by which is noted their joining in 
with the rulers in deriding Jesus. This 
shows that the rulers began the mock- 
ery. Derided. See N. on 16 : 14. This 
verb, which so forcibly represents the 
act of derision, is found only in Luke. 
He saved others, &c. See N". on Matt. 
27 : 42. Let him save lihnself i. e. de- 
liver himself from the cross. In Mat- 
thew and Mark, himself he cannot save. 
The permissive form in Luke is put 
ironically for the denial of his ability to 
save himself. Christ, the chosen of God. 
A better rendering and more conform- 
able to the Greek, the Christ of God 
(even) his chosen (one). The last word 
was doubtless uttered with a sneering 
emphasis. In Mark, he is tauntingly 
referred to as Christ the King of Israel. 
Doubtless both forms of expression 
were employed in their eagerness to 
deride Jesus. 

36. The soldiers also mocking him. 
They did this rather from the natural 
inclination of persons of their profes- 
sion, to join in any popular excitement 
and clamor, than from deep feelings of 
hatred, like that which rankled in the 
bosom of the priests and rulers. Hence, 
while they united in mocking and jeer- 
ing at him, they offered him vinegar, 
which, as Webster and Wilkinson right- 
ly say, was not meant as an insult, but 
done in kindness. These expositors 
would construct and translate thus : 
" The soldiers also, when they came 
and brought him vinegar, derided him." 
The general opinion of commentators 



ed him, coming to him, and offer- 
ing him vinegar, 

37 And saying, If thou be the 
King of the Jews, save thy- 
self. 

38 9 And a superscription also 
was written over him in letters of 
Greek, and Latin, and Hebrew, 

g Mat 27 : 37; Ma. 15 : 26; John 19: 19. 

is that it was done in mockery. Ps. 
69 : 22. 

37. If thou be the King of the Jeics. 
This term they had caught from the 
people. The rulers employed the words 
King of Israel ; these Roman soldiers, 
who knew but little about the appella- 
tion Israel, change it to King of the 
Jews. This may serve as a clue to the 
point of the insult contained in the of- 
fering him vinegar. They probably 
approached him in mock humility and 
offered him this common beverage, as 
cupbearers with bended knee would 
present wine to their royal master. 

38. See N. on Matt. 27 : 37. 

39-43. This most remarkable and af- 
fecting incident of the conversion of the 
thief on the cross is peculiar to Luke. 
It would seem that at first both these 
malefactors united with the rulers and 
people in deriding Jesus ; either be- 
cause they were enraged that he did 
not exert his well-known miraculous 
power in saving himself and them from 
the dreadful punishment under which 
they were suffering ; or perhaps to 
show their triumph over their own suf- 
ferings, by manifesting such insensibil- 
ity to them, that they could unite with 
the jeering crowd in deriding the cen- 
tral sufferer, upon whom the whole at- 
tention of the spectators was concen- 
trated. The natural hatred which such 
monsters of wickedness entertain to- 
wards those in the presence of whose 
meekness, purity, and piety, they stand 
self-condemned, may have had not a 
little influence in prompting them to 
this mockery of Jesus. 

But one of these malefactors, im- 
pressed with the meek and godlike 
bearing of Jesus, of whose public min- 



368 



LUKE. 



[A. D. 



THIS IS THE KING OF 
THE JEWS. 

39 * And one of the malefac- 

h Mat. 27:44; Ma. 15 : 82. 



istry and wonderful works he may have 
previously heard, and if so, was re- 
minded of this by the prayer which our 
Lord had just uttered (v. 34), in which 
he addresses God as his Father, and 
prays for forgiveness of his enemies, on 
the ground that they knew not what 
they were doing; and more than all, 
touched by the sovereign grace of God, 
which would give Jesus a trophy of his 
victory over the powers of darkness 
even in the very hour of fiercest con- 
flict, begins now to entertain different 
feelings towards the man whom he had 
previously united with the multitude in 
mocking. The insults of the crowd, 
and especially of his wicked companion, 
are no longer pleasant to his ear. For- 
getful of his own sufferings, or rather 
impressed with a sense of the justice of 
his own punishment, and the innocence 
as well as remarkable character of Je- 
sus, he rebukes his railing associate, 
and at the same time confesses his sins 
and avows his belief in the innocence 
of Jesus. 

That he at first united to some extent 
with the rulers and people in mocking 
Jesus, is rendered positively certain- by 
the testimony of Matthew and Mark, 
who expressly state that "the thieves 
also which were crucified with him cast 
the same into his teeth " (Matthew) and 
" reviled him " (Mark). The fact that 
Luke speaks of one as doing this, is not 
at all inconsistent with the statement 
of Matthew and Mark. The same prin- 
ciple of interpretation makes this plain, 
to which we have adverted in regard 
to the demoniacs of Gadara (see N. on 
Matt. 8 : 28). Luke takes up the nar- 
rative respecting these thieves at the 
point where only one continues to re- 
vile Jesus, the other, being touched 
with a sense of his own sin and need 
of divine help, having oeased from his 
wicked revilings. See the discussion 
of this point in N. on Matt. 27 : 44. 
Had Luke asserted that only one of the 



tors -which, were hanged railed on 
him, saying, If thou be Christ, 
save thyself and us. 

40 But the other answering 

thieves reviled Jesus from the begin- 
ning, as Stier strangely says that he 
expressly did, it would have been a very 
different statement, and in direct con- 
flict with that of the other Evangelists, 
who record the fact that both of the 
thieves united in mocking Jesus. But 
such is not his record of the fact, and 
his ignoring of the previous mockery 
of the penitent thief for reasons which 
are very obvious — it being his sole and 
simple purpose to relate his wonderful 
conversion — furnishes not the least con- 
tradiction to the statement of Matthew 
and Mark, that he as well as his wicked 
companion had previously united with 
the crowd in taunting our Lord with 
opprobrious epithets. 

89. Were hanged. This form of ex- 
pression is only used here and Acts 5 : 
30 ; 10 : 39 of crucifixion. " In Gal. 3 : 
13, it is applied to our Lord's death in 
a quotation from Deut. 21 : 23, where 
its meaning is hanging as generally un- 
derstood." Webster and Wilkinson. 
The words save thyself and us, are ir- 
reverently spoken, as some think ; but it 
admits of a question, whether they 
were not at least first spoken with a 
hope of prevailing on Jesus to miracu- 
lously deliver himself and them from 
their dreadful sufferings. 

40. Ansicering to the words which his 
hardened companion addressed to Jesus. 
Our Lord himself made no reply to this 
man, although ready, as we shall see, to 
respond to the prayer for acceptance 
addressed to him by the penitent thief. 
Dost not thou fear God. The pronoun 
is emphatic in the original, and gives 
this shade of sense, dost not even thou, 
i. e. is your situation, as a justly-con- 
demned criminal about to be ushered 
into God's presence, such that you can 
afford to unite with this mob, in revil- 
ing one whom we both know to be in- 
nocent ? Have you no fear of divine 
justice, that at this awful moment you 
can thus taunt an innocent man ? In 



A. D. 33.] 



CHAPTER XXIII. 



369 



rebuked him, saying, Dost not 
thou fear God, seeing thou art in 
the same condemnation ? 

41 And we indeed justly ; for 
we receive the due reward of our 
deeds: but this man hath done 
nothing amiss. 



the same condemnation, i. e. condemned 
alike with him at whom you are railing. 

41. We indeed justly, i. e. we sutler 
the punishment due to our offences. 
We receive in recompense. This word 
is used in a judicial sense, of that which 
is the award of justice. But this man, 
&c. The contrast here drawn between 
the thieves and Jesus, rendered it still 
more unseemly that the vile and guilty 
should heap insult upon the innocent. 
The word rendered amiss, literally 
signifies some strange or out of the way 
act of wickedness, and has here pecu- 
liai force. It does not mean that the 
innocence of Jesus had respect only to 
some crime of great magnitude, leaving 
it to be implied that he was guilty of 
small offences. It implies that nothing 
short of the commission of one of the 
greatest crimes that the human mind 
could conceive, would justify such 
taunts, jeers, and insults, as were heap- 
ed upon Jesus by the rabble who had 
gathered around the cross. There is 
here a concealed argument a fortiori. 
A great crime would not justify such 
derision as was heaped upon Jesus ; 
much more was such conduct unjustifi- 
able towards an entirely innocent man. 

42. The penitent thief now turns his 
eyes upon Him, whom he had faith to 
acknowledge as the Messiah, the King 
of Israel ; and in humble supplication 
prayed that he would graciously re- 
member him, w r hen he entered upon his 
kingdom. What a prayer, and in what 
circumstances was it uttered ! Here was 
a hardened criminal brought by the grace 
of God to such a state of penitence 
and divine spiritual illumination, that 
he discerns in the man who is suffering 
at his side, the Being who has power 
to save him from his sins, and crown 
him with peace and blessedness in the 

Vol. II.— 16* 



42 And he said unto Jesus, 
Lord, remember me when thou 
comest into thy kingdom. 

43 And Jesus said unto him, 
Verily I say unto thee, To day 
shalt thou be with me in para- 
dise. 



future state upon which he was about 
to enter. To him he turns for relief, 
and turns not.in vain. Christ here veri- 
ties what he had promised in regard to 
all who come unto him in faith, love, 
and repentance (John 6 : 37)- What 
sinner can hesitate to go to his Saviour 
in prayer and contrition of spirit, with 
such an example of his willingness and 
power to save. Lord, remember me. 
The order in the original is, Remember 
me, Lord, &c. Comest into thy king- 
dom. The preposition in the original 
is the one translated in instead of into, 
which has led Afford and some others 
to translate, when thou comest in thy 
kingdom, (as the Son of man is said in 
Matt. 25 : 31, to come in his glory,) that 
is, when thou art endowed with royal 
authority and established in thy king- 
dom. But the common translation is 
the true one, the idea of permanent 
possession and rest after the entering 
upon the kingdom being predominant 
(see N. on Matt. 3 : 6). The sentiment, 
then, is, when thou comest to abide in thy 
kingdom. That this is the true sense 
is evident from the reply of our Lord, 
which was shaped so as to meet the 
form in w T hich the request was prefer- 
red. In the words thy kingdom, the 
pentitent thief recognized that great 
and sublime investiture, with which 
Jesus was to be constituted King of 
Israel; words which at this very time 
were uttered in derision by a thousand 
mocking voices. 

43. Jesus said unto him. Our Lord 
had preserved the most profound silence 
amidst the jeers of the rulers and the 
multitude ; but now how ready is he to 
reply to the request of this penitent 
transgressor, who amidst the excruciat- 
ing bodily pains he is suffering, can yet 
look in faith and penitence to Him, and 



370 



LUKE. 



[A. I). 33. 



implore in simple and touching language 
his gracious remembrance when he en- 
ters upon the. possession of his kingdom. 
The first words on the cross were a 
prayer to his Father for the forgiveness 
of those who were thus putting him to 
open shame, and for all who through 
sin have a virtual participation in the 
deed of the crucifixion. Now he opens 
his mouth a second time, to pronounce 
the w T ords of forgiveness and accept- 
ance to the penitent man at his side. 
He had himself prayed that his enemies 
might be forgiven, and now he granted 
free and full forgiveness to him who 
had implored his pardoning grace. Thus 
he evinced his love and condescen- 
sion in the very time of his agony and 
death, and confirmed his own blessed 
words, that the object of his mission 
on earth was to seek and to save those 
that were lost. 

Verily. The promise about to be 
made was one of such marvellous im- 
port, that our Lord begins with his 
usual asseveration to its truth. To-day. 
The thief had placed the time when he 
implored the remembrance of Jesus, in 
the indefinite future, when thou earnest 
into thy kingdom; but he was promised 
the realization of his request on that 
very day. To-day ; not at some time 
in the distant future, but this very day, 
as you are associated with me in the 
pains and death of the cross, and ac- 
knowledge me as your King, even here 
in the depths of my humiliation, shalt 
thou be with me, &c. The thief had prayed 
for the simple remembrance of his Lord; 
but in return he is promised an imme- 
diate and ineffably glorious companion- 
ship with his Saviour. Thus the prom- 
ise far exceeds the request, and thus 
he strengthens the faith of the suppli- 
ant, and displays the exuberance of his 
grace in the richness of the blessing 
conferred. With me in Paradise. This 
is deemed one of the most difficult pas- 
sages in the whole of the New Testa- 
ment. With the questions, what and 
where is this Paradise, into which "our 
Lord entered after his death, are various 
others conjoined ; such as whether he 
entered immediately into this Paradise 
after his crucifixion ; or whether he 



first descended into the prison of the 
evil dead, and thence entered the Para- 
dise of the blessed, where he remained 
until the resurrection on the morning 
of the third day. It need hardly be 
said to those who are conversant with 
the Romish views on this subject, that 
this is a cardinal point of faith with the 
Papists, that our Lord descended into 
hell, and delivered those confined at 
that time in the place of purgatory or 
the Limbus patrum, i. e. the higher part 
or brim of hell, where the Fathers who 
died in perfect grace, before Christ's 
time, were confined, and which was far 
above the lower hell, the Infernum in- 
ferius, the place of the damned. See 
New Testament (published at Rheims, 
1582, and re-published at New York, 
1834), Note on Luke 16 : 22. 

Stier supposes that our Lord first de- 
scended in Gehenna, and thence as- 
cended into Paradise. " While indeed 
an immediate transition into Paradise is 
promised to the thief, this does not 
necessarily intimate that Christ went 
the same way at once. It would then 
have been — To-day shalt thou enter 
Paradise with me. But Christ, as the 
vicarious Redeemer, even of the apos- 
tles, continued necessarily in His own 
person the humiliation of death down 
to the lowest regions of death and judg- 
ment, in order to conquer these, and 
thence to ascend victorious." So Meyer 
teaches : " In the abode of joy in Hades, 
whither the soul of Jesus after its de- 
scent into the prison ascended and re- 
mained till the resurrection." Olshausen 
interprets 1 Peter 3:18, as teaching 
that the soul of Christ, at his death 
went into Hades to the dead, by which I 
suppose him to mean the general place 
of departed spirits, the part assigned 
to the wicked as well as that assigned 
to the good." So Alford : " We know 
(1 Peter 3 : 18, 19 ; 4 : 6), that our Lord 
went down into the depths of death, 
announced his triumph to the imprison- 
ed spirits, and in that moment — for 
change of state to the disembodied, is all 
that change of place implies, they were 
in the Paradise of God, in the blessed 
heavenly place implied by the word in 
2 Cor. 12 : 4." 



A. D. 33.] 



CHAPTER XXIII. 



371 



This notion, that Christ descended 
into the under world, to the prison of 
the lost spirits, is based on an erroneous 
interpretation of 1 Pet. to : 18, 19, as 
referring to a personal ministry of Je- 
sus to these "spirits in prison ; " where- 
as the analogy of the Scriptures, as well 
as the scope of the context, manifestly 
refers this to the anterior provisions of 
grace through the death of Christ, by 
which Noah and other preachers of 
righteousness, in ancient times, were 
authorized to offer through the forbear- 
ance and long-suffering of God, pardon 
and eternal life to all who would forsake 
their sins and turn to the worship of 
Jehovah. Thus Christ, by his ministers 
of righteousness, preached repentance 
and forgiveness of sin to those of the 
antediluvians, who, having rejected the 
offer of mercy, were, in the time of Pe- 
ter, spirits in prison. That Christ him- 
self did not preach to these spirits, is 
evident also from the very words of the 
passage. By which, (i. e. by the Spirit, 
which is the grammatical antecedent of 
the pronoun), also he went and preached 
unto the spirits in prison. It was by 
the Spirit that the preaching here re- 
ferred to was performed ; and this Spirit 
was that which operated in and spoke 
through the ministrations of Noah, to 
whom special reference is made in v. 20. 
Words could not be selected to make 
this truth plainer than those in which 
Peter has expressed it. 

We have, then, no authority what- 
ever, either in these words to the thief, 
or in the passage of Peter referred to, 
to believe that Christ went down "as 
the vicarious Redeemer, even of the 
apostates, to the lowest regions of death 
and judgment;" or, as Meyer express- 
es it, to Gehenna, the very abode of the 
lost spirits. The promise is simply, 
"to-day shalt thou be with me in Para- 
dise." The words, shalt thou be with 
?ne, teach nothing beyond the simple 
fact, that after his death, on that very 
day, the thief, instead of being simply 
remembered by his Saviour, should be 
with him, and participate in all the 
blessings of companionship with God's 
Eternal Son. 

We come, then, to the consideration 



of the word Paradise, upon which the 
whole difficulty of the passage hinges. 
The word is a strictly Oriental one, sig- 
nifying a park or pleasure-ground. That 
it was in use among the ancient Per- 
sians, is clear from the writings of 
Xenophon, who calls the parks and 
hunting-grounds of the Persian mon- 
archs and nobles, paradises. The word 
is used by the LXX. for the garden of 
Eden. Whether it is of Arabic or San- 
scrit origin, is uncertain, and immate- 
rial to the present point. It is sufficient 
that it was a word in universal use among 
the Eastern nations to denote beautiful 
gardens, pleasure-grounds, parks, &c. 
The word therefore became significant 
of any place beautiful or pleasant. As 
the Paradise in Eden, the primeval place 
of beauty and happiness, had been 
closed to the human family after the 
apostasy, our Lord seems to have se- 
lected this term as expressive of the 
fact, that a higher and more blessed 
Paradise was now to be opened to the 
race ; that the paradise lost was now to 
be regained, and rendered accessible to 
all, who by faith would so unite them- 
selves to the second Adam, as to entitle 
them to be with him in blessedness and 
glory. The Paradise here is not, then, 
so much a place as a state of blessed- 
ness. Xot that we should reject the 
idea of some locality, where this bless- 
ed union of the thief with his Lord 
would take place. But this is not the 
main element in the promise of our 
Lord to him. It is simply, to-day 
shalt thou be with me (which expression 
of course implies some place in the 
world of spirits) in paradise, i. e. in a 
state of ineffable bliss. 

How then did the thief understand 
this gracious declaration of his Lord ? 
We must suppose that the terms of the 
promise were such that he had no diffi- 
culty, even in the agony of his suffer- 
ings, in comprehending their full and 
gracious import. It was plain, (1) that 
the time of the fulfilment of the prom- 
ise was to be on that very day ; (2) that 
he was to be with Christ, which was all 
that the dyfng thief could ask for, the 
particular place not being designated ; 
(3) that he was to be with Christ in para- 



372 



LUKE. 



[A. D. 33. 



44 { And it was about the sixth 
hour, and there was a darkness 
over all the earth until the ninth 
hour. 

i Mat. 27:45; Ma. 15: 33. 

dise. This is susceptible of a twofold 
signification, namely, a place or state 
of blessedness. Which of these mean- 
ings would the thief most naturally at- 
tach to the term ? To suppose that he 
would regard it as some definite locality 
in Hades, answering to the Jewish idea 
of Abraham's bosom (see N. on 16 : 22), 
would be to make him more conversant 
with such points of Jewish speculation, 
than we can well suppose him to have 
been, when we take into consideration 
the antecedents of his wild and lawless 
life. But, wherever he had roved, he 
must have heard the term paradise ap- 
plied to pleasant gardens, parks, and 
well cultivated grounds. Paradise, 
therefore, would be to him symbolical 
of all that is pleasant and lovely. It 
would suggest to his mind peace, joy, 
happiness, exemption from all pain and 
suffering. The being with Christ im- 
plied all this ; but our Lord was gra- 
ciously pleased to descend from the 
highly spiritual, to that which was more 
palpable to the apprehension of the 
thief, and calls this state of blissful 
companionship with him a paradise of 
enjoyment. How readily would the 
poor sinking soul, in the very agony 
of the death-pangs of the cross, under- 
stand and lay hold of this for comfort. 
Strange that expositors and theologians 
should attach to these simple words so 
recondite a signification, when they 
were intended to be understood by a 
poor, unlettered man, in the very midst 
of the most painful death to which the 
human body can be exposed. 

But then, is there not a place to 
which departed saints go after the dis- 
solution of soul and body ? Most as- 
suredly ; but all that we know respect- 
ing it is, that it is where Christ is. 
That will always constitute a heaven to 
the soul of the true Christian. Paul 
desired to depart and be with Christ 
which was far better (Philip. 1 : 23). 



45 And the sun was darkened, 
and * the vail of the temple was 
rent in the midst. 

46 H And when Jesus had 



Tc Mat. 27 : 51 ; Ma. 15 



This proves abundantly that the soul 
of the believer, immediately after death, 
is transported to the place where Christ 
is ; otherwise it would not be far better 
for the apostle to depart this life ; or, 
in other words, while to live would be 
Christ, to die would not be gain (see 
Philip. 1 : 21), if the soul was not im- 
mediately introduced into the presence 
of Jesus. As Paul had a strong de- 
sire to depart and be with Christ, so is 
every believer sustained and animated 
with the same assurance, that after 
death he shall be transported immedi- 
ately into the presence of Christ. This 
constituted one of the great petitions 
or declarations of our Lord's sovereign 
pleasure in his prayer at the institution 
of the Supper? "Father, I will that 
they also, whom thou hast given me, 
be with me where I am ; that they may 
behold my glory which thou hast given 
me." John 17 : 24. It matters little 
where this place of communion and 
fellowship with Christ in his glorified 
body is. In his presence is peace, 
blessedness, and joy. There will the 
soul of the believer rest until the morn- 
ing of the resurrection, when the body 
shall be raised incorruptible, and be 
re-united with it to enjoy in full meas- 
ure the glory and blessedness which 
eye as yet hath not seen, nor ear heard, 
nor hath entered into the heart of man 
to conceive. 

44, 45. See Ns. on Matt. 27 : 45, 46, 
51 ; Mark 15 : 33, 34, 38. In the Bres- 
lau Sermons on the Seven words or dis- 
courses of Jesus on the cross, we have 
this remarkable sentence : " The dark- 
ening of the sun, the earthquake, the 
opening of the graves, the rending of 
the rocks, were not greater miracles 
than the strong faith of the malefactor 
whose repentance has been just de- 
scribed. The vail of the temple was rent 
in the midst. See N. on Matt. 27 : 51. 
This incident in the other Evangelists 



A. D. 33.] 



CHAPTER XXIII. 



373 



cried with a loud voice, he said, 
'Father, into thy hands I com- 
mend my spirit: ro and having 
said thus, he gave up the ghost. 

I Ps. 31 : 5 ; 1 Pe. 2 : 23. 

m Mat. 27 : 50 ; Ma. 15 : 37 ; John 19 : 30. 



follows the loud expiring cry of Jesus, 
and such is no doubt its true chrono- 
logical sequence ; but Luke, in accord- 
ance with his habit of grouping inci- 
dents together sometimes to the neglect 
of their true order, has placed therend- 
ing of this great vail or curtain which 
separated the holy of holies from the 
outer sanctuary, with the preternatural 
darkness which hung over the land 
from the sixth to the ninth hour. Luke 
also passes over the earthquake, the 
rending of the rocks, opening of the 
graves, and other convulsions of nature 
which followed the expiring cry of Je- 
sus. A reason why the rending of the 
vail of the temple is particularly re- 
ferred to by Luke, is found in the fact 
that he wrote his gospel mainly for the 
Gentiles, to whom this exposure of the 
most holy place to the public gaze was 
of special interest, in that it symbolized 
that the way into the holiest of all 
through the blood of Jesus was open to 
all mankind, Gentile as well as Jew. 
See Heb. 9 : 11, 12; 10: 19, 20. 

46. See Ns. on Matt. 27 : 50 ; Mark 
15:37. Cried with a loud voice. This 
was the expiring cry of nature. But it 
implies something more than the mere 
pang of dissolution. AVhen we remem- 
ber that the agony of the cross ex- 
torted from him no cry of pain, but 
that his only complaint had been his 
apparent desertion of God, may we not 
attribute, in part at least, this last cry 
to his anguish of spirit, which was so 
great as to hasten his death much be- 
yond what was usual? Father, into thy 
hands, &c. This committing of his soul 
to God followed the cry of anguish, and 
the words "it is finished" (John 19: 
30) ; and indicates a restoration of peace 
and light and comfort to his soul. He 
now resigns his spirit to his Father, his 
head sinks upon his shoulder (John), 
and he expires. This verse, as Alford 



47 "Now when the centurion 
saw what was done, he glorified 
God, saying, Certainly this was a 
righteous man. 

48 And all the people that 

n Mat. 27:54; Ma. 15 : 39. 



well remarks, is significant of the fact, 
that our Lord made the act of death 
his own ; or in other words, that there 
was a voluntary, determinate delivering 
up of his spirit to the Father. See John 
18 : 10. Spirit is not to be understood 
here of the mere principle of life re- 
siding in the breath, or that which man 
possesses in common with the brute cre- 
ation, but of the rational immortal soul, 
which exists after its departure from 
the body. Our Lord possessed a true 
and reasonable soul, united in close and 
mysterious union with his divine na- 
ture, yet each so distinct that acts and 
emotions could be predicated of the 
one which belonged not to the other. 
This soul he committed into the hands 
of his Father ; and thus he closed his 
life on earth by a pious act of resigna- 
tion, showing himself obedient even 
unto the death of the cross. Philip. 
2 : 8. 

47-49. See Ns. on Matt 27 : 54-56 ; 
Mark 15 : 39-41. A slight verbal dis- 
similarity is all which exists between 
the Evangelists in this portion. Luke 
is the most brief of the three. John 
passes entirely over this attestation of 
the centurion to the righteous charac- 
ter of Jesus. 

47. When the centurion. Matthew 
adds " and they that were with him." 
Saw what was done, i. e. saw the super- 
natural darkness, the earthquake, and 
heard his dying words. See Matthew 
and Mark. He glorified God. I am in- 
clined to believe what was hinted at in 
my Note on Matthew, that the centu- 
rion was so affected with what he saw 
and heard, while Jesus hung upon the 
cross, that by divine grace and under 
divine illumination, he uttered these 
words and the varied expressions as we 
find them in Matthew and Mark, not as 
a heathen, but with the same spiritual 
significancy which we give them. The- 



374 



LUKE. 



[A. D. 33. 



came together to that sight, he- 
holding the things which were 

words he glorified God, is something 
more than a profane asseveration by 
Jupiter, or some other of the heathen 
gods. His heart was drawn out in love 
and praise to God. His soul was filled 
with spiritual light, so that he discerned 
the true God, and Jesus who had just 
expired on the cross as his Son ; and 
at once, before his soldiers and all who 
stood by, made open and public con- 
fession of his belief, and praised God 
for his goodness in sending his Son to 
die. We should not hesitate to admit 
this great and glorious truth of the 
centurion's conversion, on the ground 
that he had received no religious in- 
struction and offered up no prayer for 
mercy, as did the penitent thief. He 
had been receiving instruction as to the 
divine mission and character of Jesus, 
from the time he heard that wondrous 
prayer, when the soldiers had driven 
the great iron spikes through his hands 
and feet, "Father, forgive them, for 
they know not what they do." His ear 
had been open to the infuriated shouts 
of the mocking multitude, and his eye 
had seen with what meekness the suf- 
ferer had borne these taunts and bitter 
insults. He had heard his cry, My 
God, my God, why hast thou forsaken 
me ? and if he did not understand its 
full purport, he was arrested by the 
strangeness of the words. The prolonged 
darkness, the trembling of the earth, 
the rending of rocks, the breathless 
haste with which the message had been 
brought to the rulers and priests, that 
the great vail of the temple had been 
rent from the top to the very bottom — 
all conspired to deepen his conviction 
that this was no ordinary man that 
hung upon the cross before him. And 
now, when in calm composure he com- 
mits his soul to the keeping of his Heav- 
enly Father, with the mysterious words 
It is finished, the Roman officer can no 
longer restrain himself, but breaks out 
in praises to God, and testifies in the 
hearing of all, that Jesus was a right- 
eous person, and none other than the 
"Son of God. As to the question 



done, smote their breasts and re- 
turned. 

whether he had implored the pardon of 
God, his soul may, for aught we know, 
have been lifted up in prayer and drawn 
out in love to Him who hung in agony 
on the cross, long before his death. 
Of this we are not informed ; we only 
have the result, " he glorified God, say- 
ing, Certainly this was a righteous man." 
Righteous man would have been more 
correctly translatedjW, i. e. innocent. 
The centurion argued that if he was an 
innocent man, he could be no other 
personage than what he declared him- 
self to be, the Son of God. This har- 
monizes Luke with Matthew and Mark, 
the varied forms of expression referring 
to one and the same sentiment that 
Jesus was the Son of God. 

48. This verse is peculiar to Luke, 
and describes the effect which this aw- 
ful scene had upon the multitude, most 
if not all of whom had united in mock- 
ing Jesus, as he hung on the cross. All 
the people refers to the throngs who had 
collected to witness the execution. The 
friends of Jesus, referred to in Matt. 
27 : 55, 56 ; Mark 15 : 40, 41, are not 
included, for they had stood by the 
cross with such sympathizing anguish 
of spirit and love for the sufferer, in 
whom all their hopes centred, that they 
had no occasion to depart from the 
cross smiting their breasts in a self-ac- 
cusing spirit. They are referred to in 
the following verse. To that sight, i. e. 
as spectators of the execution. The 
things which were done, i. e. the super- 
natural darkness, the earthquake, and 
the expiring cry of Jesus. Smote their 
breasts in guilty fear and apprehension 
of divine judgment, for the part they 
had taken in clamorously demanding 
the death of Jesus (v. 23), and insult- 
ing him as he hung upon the cross. 
Returned to the city. They had no dis- 
position to remain any longer at a place, 
where they had united in impious rail- 
ing against one, whose innocence and 
superior dignity had been so fully at- 
tested by the wonderful events which 
had just taken place. Alford remarks 
that their smiting the breast was a sign 



A. D. 33.] 



CHAPTER XXIII. 



375 



49 ° And all his acquaintance, 
and the women that followed him 
from Galilee, stood afar off, be- 
holding these things. 

50 IF p And, behold, there was 
a man named Joseph, a counsel- 
lor ; and he was a good man, and 
a just : 

o Ps. 38 : 11 ; Mat. 27 : 55 ; Ma. 15 : 40 ; see 
John 19 : 25. p Mat. 27 : 57; Ma. 15 : 42; 
John 19 : 8S. 

of self-accusation, at least for the time 
— which is renewed on the preaching of 
Peter, Acts 2 : 37. 

49. Acquaintance, who personally 
knew him. And the women, &c. See 
X. on Matt. 27 : 55. Stood afar off. 
This is intended as a general remark, 
for several of the women at least, to- 
gether with the mother of Jesus, and 
the disciple whom he loved, stood very 
near the cross, as w T e learn from John 
19 : 25. These things, i. e. the convul- 
sions of nature, and other wonders 
which attended the crucifixion of Jesus. 

50-56. The Body of Jesus taken 
down from the cross, the burial. 
Jerusalem. Sixth day of the Week. 
See Xs. on Matt. 27 : 57-61 ; Mark 15 : 
42-47. This portion follows John 19 : 
31-42. 

50. A counsellor, i. e. a member of 
the Sanhedrim. Good is here used of 
one who is kind, benevolent, compas- 
sionate ; just, of one who is a strict ob- 
server of the law. A better and more 
compact translation would have been, a 
man good and just. The italicized words 
in our common version are needless to 
the sense. So in the next verse, where 
the main thought is resumed, the omis- 
sion of the italicized word*, he teas, would 
have placed the words of Arimathea, in 
grammatical connection with good and I 
just man, to which they properly belong. | 

51. Had not consented ; more liter- I 
ally, had not accorded with. The word j 
is used of casting or giving one's vote 
with others. Alford thinks that he had 
absented himself from the meeting, and 
thus took no part in the trial, which re- 
sulted in the condemnation of Jesus. 
But the very reverse of this seems to 



51 The same had not consent- 
ed to the counsel and deed of 
them : he was of Arimathea, a 
city of the Jews ; q who also him- 
self waited for the kingdom of 
God. 

52 This man went unto Pilate, 
and begged the body of Je- 
sus. 

q Ma. 15:43; ch. 2 : 25, 38. 

me to be indicated by the words. It 
would be a very singular form of ex- 
pression, to say of a man, who was ab- 
sent from a trial, and took no part what- 
ever in the proceedings, that he did not 
vote with those who condemned the 
man tried ; which by every fair prin- 
ciple of interpretation would imply that 
he was present and voted against the 
measure. Joseph w r as doubtless present, 
and raised his voice in strong and de- 
cided opposition to the unjust and ille- 
gal proceedings. Gamaliel and others 
may have stood with him, and resisted 
as far as possible the iniquitous sen- 
tence. See X. on Matt. 26 : 66 (end). 
Counsel and deed comprise the whole 
transaction from its incipient plan and 
design, to its final execution. A city 
of the Jews. Although Arimathea was 
a city of Benjamin, yet it was but 
about six miles X. of Jerusalem. Waited 
for the kingdom of God. See X. on 
Mark 15 : 43. 

52. This man. The pronoun is here 
used alone, but not in the offensive sense 
in which it is employed in Matt. 26 : 61 
(on which see Xote). When it has this 
contemptuous use, the person to whom 
it refers is supposed to be in sight, and 
pointed at with the finger. It is here 
employed in such a way as to emphasize 
what has been said in praise of this 
good counsellor. This man, so excel- 
lent and of such high position in the 
Jewish council. Begged. The very same 
word is used by Matthew and Mark, 
and signifies a respectful request pre- 
ferred with great urgency. The reason 
for the promptitude and even haste 
manifested in this act of Joseph, is re- 
ferred to in my Xote on Matt. 27 : 57. 



376 



LUKE. 



[A. D. 33. 



53 r And he took it down, and 
wrapped it in linen, and laid it in a 
sepulchre that was hewn in stone, 
wherein never man before was laid. 

54 And that day was 'the 
preparation, and the sabbath 
drew on. 

55 And the women also, 'which 
came with him from Galilee, fol- 
lowed after, and u beheld the sep- 
ulchre, and how his body was laid. 

r Mat. 27: 59; Ma. 15 : 46. s Mat. 27 : 62- 
t Ch. 8 : 2. u Ma. 15 : 47. 



Wherein never, &c. Thus also John (19 : 
41) speaks of the sepulchre. Matthew 
calls it his own new tomb. The impor- 
tant bearing of this upon the fact of 
our Lord's resurrection is referred to in 
N. on Matt. 27 : 60. 

54. See N. on Matt. 27 : 57; Mark 
15 : 42. Tlie Sabbath drew on, i. e. the 
evening was approaching which com- 
menced the Jewish Sabbath. 

55. See ¥s. on Matt. 27 : 57 ; Mark 
15:47. The women. Their names are 
given in Matthew and Mark. How his 
body was laid. This refers to his position 
in the tomb. Prepared spices and oint- 
ments. As but a short time remained 
until sunset, they must have hasted with 
great diligence to the purchase and prep- 
aration of those ointments and spices. 
What they lacked, however, they pro- 
cured when the Jewish sabbath had 
ended, which was at sunset preceding 
the morning of the resurrection. See 
N. on Mark 16 : 1. Spices and oint- 
ments. The former refers to spices, sweet 
herbs and the like ; the latter, to the 
ointments and oils with which bodies 
were anointed. Webster and Wilkin- 
son refer the cause of this extensive 
and costly preparation (see John 19 : 
39) to the commendation bestowed by 
our Lord upon the act of anointing nar- 
rated in Mark 14 : 3, 8. But this is tak- 
ing a low view of their pious act. The 
same love for their departed Lord 
prompted them to this painstaking and 
costly service, which actuated Mary of 
Bethany to anoint him with such pre- 
cious ointment while he was yet alive. 



56 And they returned, and 
"prepared spices and ointments; 
and rested the sabbath day v ac- 
cording to the commandment. 

CHAPTER XXIV. 

TTOW a upon the first day of the 
XS week, very early in the 
morning, they came unto the 
sepulchre, b bringing the spices 

x Ma. 16 : 1. y Ex. 20 : 10. a Mat. 28 : 
1 ; Ma. 16 : 1 ; John 20: 2. o Ch. 23 : 56. 



Rested on the Sabbath day. Hardly can 
an instance be cited in which such pro- 
found respect for holy time is evinced, 
as is furnished here in the conduct of 
these women, who, although they were 
so anxious to pay due rites to the body 
of their departed Lord, that they rose 
up the next morning, and proceeded 
to the sepulchre, while it was yet 
dark (John 20 : 1), yet did not in this 
whole transaction trespass at all on the 
sabbath, knowing well, that though 
they were engaged in so pious a service, 
yet obedience to God's law was better 
than sacrifice (1 Sam. 15 : 22). The 
commandment to keep the sabbath day 
holy. 

CHAPTER XXIY. 

1-3. Visit of the women to the 
Sepulchre. Jerusalem. First day of 
the Week. The orderly connection of 
events requires that the reader should 
turn to Matt. 27 : 62-66 ; Mark 16:1; 
Matt. 28 : 2-4, where we are informed 
of the watch placed at the sepulchre, 
the buying of sweet spices by the wo- 
men, the rolling away of the stone by 
the angel, and the effect which the glo- 
rious apparition had upon the keepers 
of the sepulchre. Now the four Evan- 
gelists synchronize in the visit of Mary 
Magdalene and others, early in the 
morning of the first day of the week. 
For the general comments therefore on 
this passage, see Ns. on Matt. 28 : 1 ; 
Mark 16:2-4; John 20 : 1, 2. 

1. Now upon the first day of the 
week. This grammatically answers to 



A. D. 33.] 



CHAPTER XXIV. 



377 



■which they had prepared, and 
certain others with thein. 

2 'And they found the stone 
rolled away from the sepulchre. 

3 rf And they entered in, and 
found not the body of the Lord 
Jesus. 

c Mat. 2S : 2 : Ma. 16 : 4. d V. 23 ; Ma. 1G : 5- 



the word sabbath day in v. 56 of the 
preceding chapter. The -women rested 
on the sabbath, but now on the morn- 
ing of the first day, they are astir be- 
times, and hasten to discharge their pi- 
ous and grateful service at the tomb of 
Jesus. Very early in the morning ; lit- 
erally, deep morning or twilight, i. e. 
while the shades of night hung yet heav- 
ily upon the earth. A faint light began 
to appear in the eastern horizon, when 
the women started for the sepulchre. 
For the harmonizing of this with Mark's 
rising of the sun, see X. on Mark 16 : 2. 
The word rendered morning, literally 
signifies the rising time of the sun, and 
of man and beast. It designates the 
time about day-break, early daum, and 
with the adjective deep, here denotes, 
as has been said, the first break of day. 
They, i. e. the women referred to in 23 : 
55, 56. Other pious females doubtless 
joined them in this last sad office to 
their departed Lord. Luke gives no 
names until v. 10, where three are par- 
ticularly mentioned, others being said, 
however, to be with them. Spices which 
they had prepared. Xicodemus and Jo- 
seph of Arimathea had embalmed the 
body in a preparation of myrrh and 
aloes (John 19 : 39); but this must ne- 
cessarily have been hastily and imper- 
fectly executed, and now the women 
with new and more carefully prepared 
ointment resort to the tomb, to com- 
mence the process of embalming, which 
was sometimes repeated for a number 
of days. See Gen. 50 : 3. 

2. They found the stone. "We are in- 
debted to Matt. 28 : 2-4 for the circum- 
stances attending the removal of the 
stone. The word stone, has the article 
in the original, which as it has not been 
previously mentioned, indicates that it 



4 And it came to pass, as they 
were much perplexed thereabout, 
"behold, two men stood by them 
in shining garments : 

5 And as they were afraid, and 
bowed down their faces to the 
earth, they said unto them, "Why 

e John 20 : 12 : Ac. 1 : 10. 



was the usual stone placed at the en- 
trance of tombs. Rolled away. See N. 
on Matt. 27 : 60. One of the epithets 
by which a large stone was distinguished, 
was a stone of rolling^ i. e. one which 
could only be removed from one place 
to another by rolling. See Ezra 5:8; 
6 : 4. This flat stone or slab, as Web- 
ster and "Wilkinson remark, probably 
fitted well the entrance, and thus could 
be better sealed than a large rough 
stone. See N. on Matt. 27 : 65. 

3. Tliey entered in; literally h aving 
entered hi, the principal emphasis being 
given to the verb found. 

4. Were much perplexed, or quite at 
a loss. Thereabout refers to the remo- 
val of the stone, and particularly to 
the disappearance of the body of Jesus. 
Stood by them. The verb refers to the 
sudden and supernatural appearance of 
the angels. See Xs. on 2 : 9 ; 21 : 34; 
Acts 23 : 27. Matthew and Mark rep- 
resent the angel as sitting. The word 
stood in Luke, does not so much refer 
to posture as to actual presence. Luke 
speaks of two angels, whereas only one 
is mentioned in Matthew and Mark. 
For the reconciliation of these state- 
ments, see X. on Matt. 28 : 5. Two 
men. They were such in appearance. 
Shining garments, i. e. in garments of 
dazzling brightness. The same word is 
used of our Lord's raiment on the Mount 
of Transfiguration (9 : 29), only there 
it has an intensified form signifying the 
flashing forth of dazzling splendor, like 
flashes of lightning. Here it signifies 
bright and dazzling as the lightning, 
without the emission or flashing forth 
of such resplendent glory. 

5. As they were afraid ; literally hav- 
ing become greatly terrified. The word 
rendered afraid, is much more inten- 



378 



LUKE. 



[A. D. 33. 



seek ye the living among the 
dead? 

6 He is not here, but is risen : 
•^remember how he spake unto 
you when he was yet in Galilee, 

/Mat. 16:21; &17:23; Ma.8:31; &9:31; 
ch. 9 : 22. 

sive, having the sense of filled with fear. 
Their terror is still further depicted by 
the reverential prostration on their 
faces before these glorious beings, de- 
noted in the words bowed down their 
faces to the earth. This feature is pe- 
culiar to Luke. They said. One of 
these was speaker, although the act is 
very naturally and properly referred to 
both. The living; literally, him that 
lives. There is in the question a slight 
shade of surprise, that a living man 
should be sought for in the sepulchres 
of the dead. This gives prominence 
and emphasis to the idea, that in Jesus 
was life, and that over him death had 
no power. He was not one whom the 
grave could hold, or the bands of death 
restrain. It was not meet therefore 
that his friends should seek him in the 
cold and dreary tomb. Among the 
dead; literally, among those that are 
dead, i. e. in the burial places of the 
dead. This disclosed to the women the 
fact that Jesus had risen, and was no 
longer to be reckoned among the dead. 
In the next verse the fact of his resur- 
rection is declared in plain terms. It 
is worthy of remark, that in announcing 
the resurrection of our Lord, the angel 
did not allude to it as a joyous event, 
although manifestly so. But in the an- 
nunciation of the birth of Jesus to the 
shepherds on the plains of Bethlehem, 
the blessings to follow it not being thus 
manifest, as those which should ensue 
from his resurrection, the event was 
heralded as one of great joy which 
should be to all people (2 : 10). 

6. He is not here in the sepulchre. 
But is risen and has come forth from 
the tomb. Remember how he spake, &c. 
Compare 9 : 22 ; 18 : 32 ; Matt. 16:21; 
17 : 22, 23. In Galilee. These women 
were from Galilee, and the words are 
the same as though it had been said, 



7 Saying, The Son of man 
must be delivered into the hands 
of sinful men, and be crucified, 
and the third day rise again. 

8 And ^they remembered his 
words, 

g John 2 : 22. 



while he was yet with you. Alford re- 
marks upon the different connection, 
in which the word Galilee occurs in 
Matthew and Mark. But these Evan- 
gelists respectively record a different 
portion of the angelic announcement. 
It is thus by a comparison of the gos- 
pels, that we obtain a full and connect- 
ed view of these and other events in 
our Lord's history, which we should 
fail in a measure to obtain, were we to 
confine our attention to any one of the 
gospels apart from the others. 

1. Sinful men. Our Lord, in an- 
nouncing his own death, did not em- 
ploy the epithet sinful. Unless reference 
is here made to the Gentiles (see 18 : 
32), the angel adds this as his own ex- 
pression of the character of all who had 
any agency in the crucifixion of Jesus. 

8. This verse is found only in Luke. 
It is very singular that they should 
have so completely lost sight of these 
repeated declarations of our Lord, as 
not to have had them forced upon their 
remembrance by the events of his be- 
trayal and death, which so strictly cor- 
responded to the terms of the predic- 
tion. But the key to their insensibility 
is to be found in the entire overthrow 
of all their hopes, and the prostration 
of all their mental powers by the dread- 
ful scene which they had witnessed on 
Calvary. Reluctance to give up their 
cherished hopes of a temporal Messiah, 
who was to be victorious over all his 
enemies at Jerusalem, and reign in ori- 
ental splendor over all the earth, had 
no small influence in blinding their 
minds to the full purport of those sad 
predictions which he frequently made 
of his coming sufferings and death. 
The resurrection, which he also foretold 
of himself, and which should have been 
the event on which their hearts fastened 
with joyful assurance, following as it did 



A. D. 33.] 



CHAPTER XXIY. 



379 



9 A And returned from the sep- 
ulchre, and told all these things 
unto the eleven, and to all the 
rest. 

10 It was Mary -Magdalene, 
and ' Joanna, and Mary the moth- 
er of James, and other icomen 
that were with them, which told 
these things unto the apostles. 

h Mat. 28: 8; Ma. 16 : 10. * Ch. S : 3. 

the dismal scene of bis predicted death, 
was overlooked by tbem, or regarded 
as a dark and mysterious thing alto- 
gether beyond their comprehension. 
In this aspect, it is not so strange that 
the whole prediction was lost sight of, 
until they were reminded of it in ex- 
press terms by the angel. Our Lord's 
words in v. 25, throw much light upon 
the state of the disciples' mind during 
these days of darkness and dejection. 
They were slow of heart to believe 
what had been told them of a suffering 
Messiah. 

9-11. Luke passes over the appear- 
ance of our Lord to the women, as re- 
lated by Matthew and Mark, and groups 
together the report made by them to the 
apostles ; whereas we find in John 20 : 2, 
that Mary Magdalene was the first to re- 
turn from the sepulchre, and inform 
Peter and John of the removal of the 
body of Jesus from the tomb. There is 
no discrepancy, however, for they all 
reported what they had seen and heard 
at the sepulchre, although at different 
times. Luke, instead of referring to 
their reports in detail, groups them to- 
gether for the sake of unity and brev- 
ity. For the order and connection of 
the visits made by the women, and the 
appearances of our Lord to them, see 
Na. on Matt. 28 : 5-10. To all the rest 
of the disciples who were with the apos- 
tles. It teas Mary Magdalene, &c. 
The extraordinary intelligence demand- 
ed that the names of some who re- 
ported it should be given. Three are 
mentioned, a number sufficient to le- 
gally establish the truth of the report. 
See Deut. 19 : 15. As idle tales. The 
news was so incredible and astounding, 



11 *And their words seemed 
to them as idle tales, and they be- 
lieved them not. 

12 ' Then arose Peter, and ran 
unto the sepulchre ; and stooping 
down, he beheld the linen clothes 
laid by themselves, and departed, 
wondering in himself at that 
which was come to pass. 

h Ma. 16 : 11 : v. 25. I John 20 : 3, 6. 



that it was at first wholly disbelieved 
by them. Perhaps they thought, that 
in the excess of their grief, the minds 
of these women had become unsettled; 
or that they had been imposed upon by 
the machinations of their enemies. Or 
a still more probable conjecture is, that 
they were in a state of joyful doubt, 
which is denoted by the common ex- 
pressions in vogue with us, it cannot be 
true ; such news is too good to be true. 
See v. 41. And they believed them not. 
They yielded no credence to the report. 
They could not, on the whole, regard 
such intelligence as true. There must 
be some mistake, some hallucination of 
mind, some imposition practised upon 
these simple, confiding women ; at any 
rate, it would be better to reject the 
i truth of the report, than to suffer their 
| hopes to be prematurely raised, and 
then dashed to the ground, leaving 
them in deeper despondency than be- 
fore. We must attribute their distrust 
in the report that Jesus had risen, to 
its incredible nature, and not to any 
doubt on their part of the veracity of 
these women. 

12. Then arose Peter, &c. See John 
20 : 3, where it appears that in conse- 
quence of the strange tidings of Mary 
of Magdala, who was the first to bring 
the report of the absence of the body 
from the sepulchre (see John 20 : 2), 
Peter and John, to whom she commu- 
nicated the intelligence, ran to the 
place of his burial. The grouping to- 
gether of the reports of the women, to 
which reference has been made in Xote 
on v. 10, unless the separate report of 
Mary Magdalene is borne in mind, 
would make this visit of Peter and John 



380 



LUKE. 



[A. D. 33. 



13 1" m And, behold, two of 
theni went that same day to a vil- 

m Ma. 16 : 12. 

the result of the intelligence communi- 
cated by Joanna, and Mary the mother 
of James, and the other women with 
them, which was some time after Mary 
Magdalene had reported the state of 
things at the sepulchre to Peter and 
John. Too much pains cannot be taken 
by the reader to gain a full, connected, 
and harmonious view of what the Evan- 
gelists say, in regard to these visits to 
the tomb and the order of the appear- 
ances of Jesus. As Luke mentioned 
the name of Mary Magdalene with the 
other women in v. 10, although her re- 
turn from the tomb had been some 
time previous; so here he omits the 
mention of John, although, as we learn 
from his own words (John 20 : 3), he 
accompanied Peter to the sepulchre, 
and even reached it first. These slight 
variations, so far from impairing the 
credibility of the Evangelists, confirm 
the truth of their statements, by show- 
ing that there was no collusion among 
them. And stooping down so as to look 
into the sepulchre. Departed from the 
sepulchre. There was no necessity or 
inducement for him to remain there, 
when the body of Jesus was no longer 
in the sepulchre. It appears from John 
(20 : 10), that he and Peter returned 
from the sepulchre to their own home 
or lodging-place. By themselves, i. e. 
apart from the body, or the tomb in 
which the body had been laid. By a 
reference to John 20 : 6, *7, it may be 
taken in the sense, apart from the nap- 
kin about his head (see N. on John 
20 : *7). Wondering in himself. The 
words in or within himself may be con- 
structed with departed, in the sense of 
to his own house. This would suit bet- 
ter the collocation of the words in the 
original, and answers to the parallel 
passage in John 20 : 10. Which was 
come to pass, i. e. which had taken 
place at the sepulchre. 

13-35. Jesus is seen by two Dis- 
ciples on their way to Emmaus. Je- 
rusalem. Emmaus. First day of the 
Week. For this interesting incident 



lage called Emmaus, which was 
from Jerusalem about threescore 
furlongs. 



we are indebted wholly to Luke. Mark, 
however, refers to it in 16:12. The 
narrative, besides its intrinsic value, is 
one of great beauty and simplicity. 

13. Two of them. A reference to v. 9 
will show that others of the disciples 
were with the apostles, when the report 
was made by the women of the trans- 
actions at the sepulchre. The persona 
here mentioned as leaving the city for 
Emmaus, doubtless belonged to that 
number, although there are not want- 
ing some expositors who take them to 
be two of the apostles. One is men- 
tioned by name, Cleopas (v. 18). The 
other is thought by some to have been 
Nathaniel ; by others, Bartholomew, or 
Luke himself. All that pertains to his 
identification must of course be mere 
conjecture. As to the time when the 
walk was taken, it must have been the 
latter part of the day, which we are 
told was far spent (v. 29) when they 
reached Emmaus, a village, as Luke 
here informs us, sixty stadia, or about 
seven English miles from Jerusalem. 
Some have thought that these two per- 
sons were residents of this village, to 
which they were now returning from 
the feast of the passover. In regard to 
the locality of Emmaus, it seems quite 
probable that it was the village referred 
to by Josephus, who states (Jud. Bell. 
VII. 6, § 6) that after the destruction 
of Jerusalem, Titus gave Emmaus, dis- 
tant from Jerusalem threescore fur- 
longs, to eight hundred of his troops, 
whom he had dismissed from his army, 
for their habitation. Dr. Thomson 
(Land and Book, vol. ii. p. 540) fixes 
its locality at the present Kuriet el 
'Aineb, which being situated " on the 
road to Jaffa and on the dividing ridge 
between the plain and the mountains, 
the Roman emperor might have deemed 
an advantageous post for a colony made 
up of his disbanded soldiers, who could 
keep in check the surrounding coun- 
try." ''It took," says Dr. Thomson, 
(p. 541), "just three hours' moderate 
riding from Kuriet el 'Aineb (i. e. Em- 



A. D. 33.] 



CHAPTER XXIV. 



381 



14 And they talked together 
of all these things which had hap- 
pened. 

15 And it came to pass, that, 
while they communed together 



mawi) to Jerusalem : first, a long de- 
scent into Wady Hanina, which passes 
between it and Soba; then a similar 
ascent, succeeded by a very steep pass, 
and a very slippery path down to jLu- 
lonia. The path then winds up a val- 
ley, and stretches over a dreary waste 
of bare rocks, until within a mile from 
the city [i. e. Jerusalem], where the 
view opens upon its naked ramparts 
and the mysterious regions toward the 
Dead Sea." This shows the ruggedness 
of the country about Jerusalem, and 
how great must have been the joy of 
the disciples, which caused them to re- 
turn over this rough and perilous road 
as they did by night (v. 33), in order to 
report to the disciples the appearance 
and conversation of their risen Lord. 

1-i. Talked together. This word is 
employed of the most free and friendly 
intercourse, such as passes between 
persons who live or are associated to- 
gether. Those things which had hap- 
pened. The great theme of conversa- 
tion was the death of Jesus, and the 
circumstances which attended and fol- 
lowed that event. 

15. Communed together is the same 
word in the original translated in v. 
14-, talked together. It is an infelicity 
that a variety of expression should be 
sought for in the- translation, which is 
not found in the original. Reasoned ; 
literally, searched or examined together. 
This word seems clearly to imply, what 
is more fully disclosed in v. 21, that 
they were trying to reconcile the cruci- 
fixion and death of Jesus with the Old 
Testament predictions, that the Messiah 
was to be a Prince and a Saviour of his 
people. Jesus himself ; literally, and 
(i. e. then) Jesus himself, the words be- 
ing closely continuative in time and 
sense. Drew near. As he appears to 
have been going the same way, he must 
have overtaken them. Went with them, 
i. e. proceeded in company with them. 



and reasoned, n Jesus himself 
drew near, and went with them. 

16 But ° their eyes were holden 
that they should not know him. 

»Mat.l8:20; v. 36. o John20:14; &21:4. 

16. Their eyes were holden, &c. This 
is given as the reason why they did not 
recognize him. It was not that he had 
changed his appearance or form, but 
because their vision was so supernatur- 
ally obstructed, as to prevent their 
knowing him. The attempts of some 
modern commentators, who will swal- 
low down the most incredible theories, 
if thereby they can throw doubt upon 
any miraculous interposition, to ascribe 
this holding (i. e. hindering) of their 
eyes to natural causes, such as inatten- 
tion through grief to the appearance 
of the stranger who had joined himself 
to their company, or his position as 
they walked in company, so that his 
face was partially hidden from their 
view, are by no means satisfactory. 
There lies on the very face of the pas- 
sage, evidence of the intention of our 
Lord to converse with these two disci- 
ples, as one who could speak of the 
Messiah in the third person ; and thus 
convince them of the true spirit and 
purport of the Messianic prophecies, 
and their complete and exact fulfilment 
in himself, before the evidence of his 
personal presence should be added in 
confirmation of his true character and 
mission. So Olshausen : "If Jesus had 
made himself known to them, before 
he convinced them by the force of 
Scriptural proofs, his appearance would 
have overpowered them so far, that 
they would have been incapable of 
calm investigation. For this reason 
the revelation of his person did not 
take place till his chief object was ef- 
fected." Evidence of the supernatural 
withholding of their vision is furnished 
from the words were opened, in v. 31, 
which refers to what took place while 
they were eating, and where they could 
not but have previously recognized him 
had they not been supernaturally pre- 
vented. I am as reluctant as any one 
to call in the aid of a miracle to ex- 



382 



LUKE. 



[A. D. 33. 



17 And he said unto them, 
"What manner of communications 
are these that ye have one to 
another, as ye walk, and are 
sad ? 

18 And the one of them, p whose 



plain what may be referred to natural 
causes. But how these men could walk 
several miles with Jesus, and listen to 
his words which were of such power as 
to cause their hearts to burn within 
them (v. 32), and which must have 
drawn their gaze at times full upon 
him ; how, when they reached their 
journey's end, and face to face ad- 
dressed their urgent request for him 
to abide for the night with them ; and 
above all how, when they entered the 
house and conversed until entertain- 
ment was provided, and then took their 
reclining places at the table with him, 
they should have failed, in all this time, 
to recognize him, unless his form and 
appearance had been changed or their 
vision supernaturally affected, is be- 
yond comprehension ; and to attribute 
it therefore to natural causes, imposes 
a far greater demand on one's belief 
than the reference of it to a miracu- 
lous agency. 

IT. It is thought that our Lord walk- 
ed with them some little space before 
he made this inquiry. Seeing them en- 
gaged in earnest conversation, as he 
drew near to them, and taking advan- 
take of the pause which ensued after 
he had joined them, he made the in- 
quiry which is recorded in this verse. 
What manner of communications are 
these that ye have one to another ? liter- 
ally, what words (are) these which you put 
back and forth to one another. The 
question implies earnest discussion, 
and shows that the reasonings (v. 15) 
of these disciples had awakened all 
their mental energies. It was not 
a dull prosy meditation on the events 
of the last few days, but a most earn- 
est conversation, which evinced their 
mutual desire to clear up the ob- 
scurities, in which the whole subject 
of the Lord's Messiahship had be- 
come involved by his death. There is 



name was Cleopas, answering said 
unto him, Art thou only a stran- 
ger in Jerusalem, and hast not 
known the things which are come 
to pass there in these days ? 

p John 19 : 25. 

nothing in the inquiry here made of 
them which implies censure, at the 
warmth of their discussion ; although, 
as Alford remarks, the disciples may 
have taken different views, and in the 
answer of Cleopas, we may have had that 
of the one who was most disposed to 
abandon all hope. And are sad. These 
words are not connected with as ye walk, 
which in the original is a participle, but 
with what manner of communication, &c. 
It may be regarded, therefore, as a dis- 
tinct question, and why are ye sad ? 
The word sad is the same which is em- 
ployed in Matt. 6 : 16, of the pretended 
sadness of the hypocritical Pharisees. 
Here it refers to real sadness, and such 
as finds its natural expression in the 
sorrowful countenance. • 

18. Cleopas. This was a different 
person from the one called Cleophas 
in John 19 : 25, who was called also 
Alpheus in Matt. 10 : 3. The one here 
mentioned as well as his companion, 
probably belonged to the number of the 
Seventy. Art thou, &c. This has been 
variously interpreted. Some translate : 
art thou the only sojourner in Jeru- 
salem who knowest not these things ? 
Others render it, art thou only a stranger 
(i. e. though but a stranger, or merely 
a stranger), and hast not known, &c. 
Alford thinks that they took him for 
one who had been up to the feast, and 
that their question was, dost thou lodge 
alone at Jerusalem and hast not known, 
&c, i. e. art thou one who merely lodges 
at Jerusalem, and hast no permanent 
residence there, and yet art ignorant of 
these things? The sense, evident from 
the verb, is that a stranger or sojourner 
who had lodged for a night only in Je- 
rusalem, might be expected to have 
heard of the wonderful event of Christ's 
crucifixion. Our common translation 
expresses the idea with very good ac- 
curacy. 



A. D. 33.] 



CHAPTER XXIY. 



383 



19 And he said unto them, 
What things ? And they said 
unto him, Concerning Jesus of 

q Mat. 21 : 11 ; ch. 7 : 16 ; John 3:2; & 4 : 
19 ; & 6 : 1-4 ; Ac. 2 : 22. 

10. What things? The question is 
designed to evoke a more specific state- 
ment of the events alluded to. In this 
question our Lord neither admits that 
he was a mere stranger at Jerusalem, 
nor denies his knowledge of the events 
which had taken place. It is strange 
that any should attach to this ques- 
tion a pretended ignorance of the trans- 
actions referred to. The design was 
to make the reply to this inquiry 
the basis of instruction and spirit- 
ual illumination, in regard to the diffi- 
culties which they felt in reconciling 
the Messianic predictions with the cruci- 
fixion of Jesus, whom they had suppos- 
ed to be the Christ. And they said. 
The plural is often used when only one 
acts as speaker. Some, without suffi- 
cient reason, have supposed from the 
different tone of the latter part of this 
verse, compared with what follows, that 
both the disciples replied to Jesus, and 
that here we have the germ of this dis- 
pute or discussion, in the hopeful reply 
of the one (v. 19) and the despondency 
which marked that of the other (vs. 20, 
21). But it is more natural to sup- 
pose that only one spoke in reply, to 
whose statements the other assented. 
The discussion, we have no reason to 
think, arose from any essential disagree- 
ment of opinion between these two dis- 
ciples, but from the difficulties which in- 
vested the prophecies pertaining to the 
Messiah, and which were felt alike by 
both. The answer was very natural. 
They first refer to Jesus, as a most 
wonderful personage, whose deeds and 
doctrines were a matter of public no- 
toriety. But this personage, whom they 
had hoped would have redeemed Israel 
from every enemy, had been condemned 
to death by the Jewish rulers, and cru- 
cified. This reply discloses the difficulty 
which had perplexed them, but it was not 
one on which they had disagreed and dis- 
puted with each other, but which lay in 
their common misunderstanding of the 



Nazareth, q which was a prophet 
r mighty in deed and word before 
God and all the people : 

20 " And how the chief priests 

r Ac. 7 : 22. s Cli. 23 : 1 ; Ac. 13 : 27, 28. 

prophecies relating to the Messiah, 
and the difficulty which they experi- 
enced in reconciling those which refer- 
red to him as a King and Conqueror, 
with the predictions of his humilia- 
tion, sufferings, and death; which latter 
prophesies had received a perfect fulfil- 
ment in Jesus of Nazareth, while the 
former, which spoke of him as a reign- 
ing victorious Messiah, had no apparent 
fulfilment in the life of Jesus. That 
their doubts and perplexities were on 
this point is clear from their own words, 
and also from v. 26, in which our Lord re- 
fers to the necessity of the Messiah's suf- 
fering before his enthronement in glory. 

Jesus of Nazareth. Doddridge para- 
phrases, Jesus called the Nazarene. But 
the epithet is here simply descriptive 
and not expressive of contempt. Was. 
There is no necessity from the Greek to 
translate this with Meyer and some 
others, became, or ivas becoming. " They 
speak of the whole life of Jesus as a 
thing past." Alford. Prophet. They 
continue to speak of him as a religious 
teacher sent of God. His miracles and 
teachings are too fresh in their recol- 
lections, to admit Of any doubt as to 
this point. But his crucifixion stag- 
gered their faith in him as the predict- 
ed Messiah, who was to reign triumph- 
ant over all his enemies. In word, i. e. 
in doctrine and teaching. In deed re- 
fers to his miraculous powers. He was 
preeminent for the purity and heavenly 
nature of his instructions, and his nu- 
merous and stupendous miracles. A 
similar testimony is borne by Stephen 
of Moses (Acts IT : 22). Before God, 
i. e. in sight of God ; so that God could 
bear witness of it. All the people. His 
miracles and instructions were all open 
and public. The people throughout 
the length and breadth of the land had 
seen his works and listened to his in- 
structions. 

20. The words and how connect this 
sentence grammatically with hast not 



384 



LUKE. 



[A. D. 



and our rulers delivered him to 
be condemned to death, and have 
crucified him. 

known in v. 18. Our is to be connected 
in sense with chief priests as well as ru- 
lers. The pronoun shows that these two 
disciples were Jews, and not Hellenists 
who had come up to the feast. Alford 
remarks that they say our, not as exclu- 
ding, but as including the stranger who 
was walking at their side. Delivered 
him to Pilate. To be condemned to death, 
i. e. on charge of a capital offence, 
which if proved would insure his death. 
Both the design and nature of their ac- 
cusation is included in the expression. 
And have crucified him. The crime was 
virtually theirs, although the act was 
done by Roman soldiers and at the com- 
mand of Pilate. See Acts 2:25; 4 : 
10 ; 5 : 30, where the Jews are charged 
expressly with the act of crucifying 
Jesus. 

21. But we trusted; literally, but we 
were hoping. Their despondency for- 
bids their use of a stronger term, al- 
though the Messiahship of Jesus had 
been with them a matter of full belief. 
In the utter prostration of their hopes, 
they seem almost to have forgotten the 
high and unshaken confidence which 
they had in Jesus as the Christ, when 
they joined in the " Hosannas to the 
son of David," which were raised by the 
multitude in the triumphal descent of 
Mount Olivet. Such is the false color- 
ing which the mind in a state of excite- 
ment, from excess of grief or joy, gives 
to conclusions previously formed. That 
it had been he which should have redeem- 
ed Israel ; literally, it is he that shall 
redeem, &c The present tense is used, 
because in the original this clause stands 
as a direct quotation of the words as 
they first fell from the lips of the dis- 
ciples ; we said in the confidence of our 
hopes, ' this is he who is about to re- 
deem (i. e. to redeem) Israel.' The 
words he that is to redeem Israel, is a 
circumlocution for the Messiah. The 
word redeemed has not here the high 
spiritual sense which is now attached 
to the term. The scales did not en- 
tirely fall from the disciples' eyes, in re- 



21 But we trusted ' that it had 
been he which should have re- 
t Ch..l:68; &2:38: Ac. 1 : 6. 



gard to the true office work of the Mes- 
siah, and the nature of the deliverance 
which he was to effect for his people, 
until the descent of the Spirit on the 
day of Pentecost. See Acts 1 : 6. The 
verb here rendered redeemed, literally 
signifies to release by the payment of a 
ransoin, and hence to ransom, to deliver 
by ransom. The only other instances 
of the employment of this simple and 
uncompounded verb in the New Testa- 
ment are Tit. 2 : 14; 1 Pet. 1 : 18. The 
noun from which the verb is derived is 
found in Matt. 20 : 28 (on which see 
Note) ; Mark 10 : 45. Another noun 
of kindred signification derived from 
the verb is found in Luke 1 : 68 ; 2 : 
38. In all these instances of the use of 
this group of words, the generic idea 
is deliverance from evil ; whether spir- 
itual or temporal or an admixture of 
both, depending upon the spiritual il- 
lumination and evangelical views of the 
speaker or writer. In Matthew and 
Mark, as above cited, the word ransom 
or deliverance, has its higher spiritual 
signification, being employed by our 
Lord to denote the object for which he 
gave his life. Such also is the use of 
the verb in Tit. 2 : 14, and in 1 Pet. 1 : 
18. But in the present instance, the 
imperfect views of the disciples in re- 
gard to the design of our Lord's mis- 
sion, compel us to attach to the word 
the idea also of temporal deliverance 
from the Roman yoke, although with it 
redemption from all the moral evils, 
which mar the happiness of men, and 
turn away the soul from the true wor- 
ship of God. 

Besides all this ; more literally, with 
all these things, i. e. in connection with 
this destruction of our hopes is another 
circumstance which tends to increase 
our despondency, and that is this, to- 
day is the third day, &c. This is not 
the exact translation of the original, 
which is he (i. e. Jesus) is passing this 
third day ; or to-day (it) is ndw going 
on the third day. This latter transla- 
tion and construction, if we substitute 



A. D. 33.] 



CHAPTER XXIY 



385 



deemed Israel : and beside all 
this, to-day is the third day since 
these things were done. 

22 Yea, and " certain 'women 
also of onr company made us 
astonished, which were early at 
the sepulchre; 

u Mat. 2S : S; Ma. 16 : 10; vs. 9, 10; John 
20 : IS. 



noio for to-day, corresponds exactly 
with our idiom and form of expression, 
it is noio going on the third day. I 
would prefer this translation, were it 
not that the speaker seems to allude in 
unmistakable terms to the promise of 
Jesus, that he would rise on the third 
day. This day had now well-nigh 
passed away, and his promise was 
yet unfulfilled. He was passing Hie 
third day since his death, and he had 
not risen according to his promise. 
They had nothing left on which they 
could build their hopes. Their bright 
and joyous anticipations were all dissi- 
pated. 

22. Yea, and certain women ; lit- 
erally and better, but moreover certain 
women. These particles introduce an- 
other strange circumstance, suggested 
to their recollection, by their allusion 
to his remaining yet in the tomb, al- 
though it was the third day since his 
death and burial. But they now recur 
to this report, which had been first 
brought by the women, and confirmed 
afterwards by Peter and John. Why 
was not this one of the first things 
which they reported to this stranger ; 
or rather why was it not the theme of 
their conversation as they journeyed to 
Emmaus? Manifestly because the whole 
body of the disciples regarded the re- 
port of his resurrection, as an idle tale, 
and utterly unworthy of belief. If 
their unbelief should appear strange, 
after the report of the women had been 
confirmed — in part, at least so far as it 
pertained to the absence of the body 
from the tomb — by that of Peter and 
John, we should remember the circum- 
stances in which they were placed, and 
the nature of the report itself, which 
Vol. II.— 17 



_ 23 And when they found not 
his body, they came, saying, that 
they had also seen a vision of an- 
gels, which said that he was 
alive. 

24 And * certain of them which 
were with us went to the sepul- 
chre, and found it even so as the 

x V. 12. 



was so incredible, that Thomas would 
not believe it, even when attested to 
by the whole body of the apostles, 
and would be satisfied with nothing 
short of the evidence of his own sen- 
ses. Made us astonished; literally, made 
us beside ourselves. See N. on Matt. 
12 : 23. 

23. Wen they found not. The con- 
struction is participial, not having found. 
This throws the emphasis on they came 
saying that they had also seen, &c, 
where it properly belongs. A vision 
of angels. It will be recollected that 
this was a minor point in the report of 
these women. The main item was that 
they had seen Jesus himself. Compare 
Matt. 28 : 9, 10 with Luke 24 : 9-11. 
How can we account for the particular 
reference of these two disciples to the 
vision of angels, and their passing by in 
utter silence the more important item 
of the report that the women had seen 
Jesus? We must refer it to the gen- 
eral discredit with wdfich the disciples 
received the intelligence (see v. 11), or 
that they regarded this reported ap- 
pearance of Jesus as an angelic one. 

24. Certain of them which were with 
us. As Luke mentions Peter only as 
having gone to the sepulchre (v. 12), 
the plural here shows that one or more 
of the apostles accompanied him, al- 
though not mentioned by name. We 
learn from John (20 . 3-10), that it was 
the disciple whom Jesus loved that re- 
paired to the sepulchre with Peter. 
This harmonizes the apparent discrep- 
ancy between the statement in vs. 12 
and 24. Certain of them which were 
with us, seems to refer to the apostles ; 
while the words of our company, in v. 
23, may relate to the disciples. Even 



386 



LUKE. 



[A. D. 



women had said : but him they 
saw not. 

25 Then he said unto them, 

.so as the women had said ; namely, that 
the body of Jesus was no longer to be 
found in the tomb. This does not re- 
fer to the report of the women that 
Jesus had risen. It was after Peter's 
return from the sepulchre, that our 
Lord showed himself to him as reported 
in v. 34 and 1 Gor. 15 : 5. Of this ap- 
pearance of Jesus to Peter, Cleopas 
and his companion were in ignorance 
until informed thereof after their return 
from Emmaus. The corroboration of 
Peter and John, to which reference 
is here made, related therefore to 
that portion of the women's report 
which pertained to the disappearance 
of Jesus' body from the tomb. The 
words but him they saio not, contain an 
allusion undoubtedly to the report of 
the women that Jesus had appeared to 
them. The report of Peter and John 
that they had obtained no sight of him, 
was deemed of sufficient weight to ren- 
der nugatory the assertion of the women 
that they had seen their Lord. 

This then was the report which these 
disciples made to the stranger, of the 
circumstances connected with the death 
and burial of Jesus. They express 
their abiding confidence that Jesus was 
a prophet, preeminent for his miracu- 
lous power, and purity and spirituality 
of his doctrine. But they frankly avow 
that their belief in his Messiahship has 
well-nigh gone. ' We used to say that 
he was the One who should redeem Is- 
rael; but we hardly dare to indulge in 
that hope any longer. True, he pre- 
dicted his own death, but with it he 
always connected his resurrection on 
the third day. That day is now draw- 
ing to a close, and yet he has not made 
his appearance to his disciples. There 
is no further ground of hope. But 
previously to our leaving the city, cer- 
tain women reported that, having gone 
early to the sepulchre, they found the 
stone rolled away and his body missing. 
They also reported that they had seen 
a vision of angels, who informed them 



fools, and slow of heart to be- 
lieve all that the prophets have 
spoken : 



that Jesus was alive. This report, so 
far as the condition of things at the 
sepulchre was concerned, was confirmed 
by some of those who were with us, 
but Jesus they saw not, although the 
women had gone so far as to affirm 
that they had seen him. Their report 
therefore, so far as this latter circum- 
stance was concerned, was looked upon 
by us all as an idle tale (v. 11). Have 
we not reason then, with such a pros- 
tration of our hopes and expectations 
in regard to the Messiahship of Jesus, 
to look sad and to mourn over our af- 
flicted affairs?' Such is the synopsis 
of the disciples' reply to the question in 
v. 17. The way is open now for Jesus 
to unfold the great prophecies relating 
to himself, and clear the subject of the 
difficulties which were so perplexing to 
them, who looked upon the mission of 
Christ, in whole or in part, as having 
reference to the deliverance of the na- 
tion from political oppression and mis- 
rule. 

25. fools. This word literally sig- 
nifies without understanding, senseless, 
dull. It is not the word in the origi- 
nal, the use of which, as a term of re- 
proach, our Lord condemned in his 
Sermon on the Mount (see N. on Matt. 
5 : 22). Slow of heart, i. e. sluggishly 
disposed. The limiting term of heart, 
forbids the interpretation stupid, which 
relates rather to sluggishness of intel- 
lect than of the disposition. To believe 
denotes that, in reference to which this 
dulness of understanding and sluggish- 
ness of disposition is charged upon the 
disciples. However quick of discern- 
ment they might be in other things, yet 
in reference to the Messianic prophecies 
of the Old Testament, they were ex- 
ceedingly dull of comprehension. This 
shows that the prophecies concerning 
Christ were not obscure or open to 
those only who were versed in Jewish 
literature. So full, plain, and explicit 
were these Messianic predictions, that 
our Lord charges great obtuseness of 



A. D. 33.] 



CHAPTER XXIY. 



387 



26 v Ought not Christ to have 
suffered these things, and to enter 
into his glory ? 

27 z And beginning at a Moses 
and b all the prophets, he ex- 

y V. 46; Ac. 17 : 3; 1 Pe. 1: 11. z V. 45. 

a Ge. 3:15; & 22: IS; &26:4; &49:10; 
Nu. 21 : 9 ; De. IS : 15. b Ps. 16 : 9, 10; & 
22; & 132:11; Is. 7:14; &9:6; & 40 : 10, 
11; &50:6; &53; Je. 23 : 5 ; & 33: 14. 15; 
Ez. 34:23; &37:25; Da. 9:24: Mi. 7:20; 
Mai. 3:1; & 4 : 2 ; see on John 1 : 45. 



mind and disposition upon these two 
disciples, for not understanding and 
yielding ready assent to all that the 
prophets had spoken concerning him. 

2(5. Ought not, i. e. was it not neces- 
sary to the fulfilment of prophecy, and 
for the salvation of mankind ? To have 
suffered these things, as preparatory to 
the kingdom which was to be his, and 
which the Jews misinterpreted as earth- 
ly and temporal. TJtese things refers 
to the apprehension, trial, and crucifix- 
ion of Jesus, which had thrown the dis- 
ciples into such a state of dejection and 
doubt. To enter into his glory through 
this portal of suffering and death. His 
glory, i. e. his glorified state as Media- 
tor between God and man. 

27. Beginning at Jloses, &c. He took 
a comprehensive view of all the Messi- 
anic prophecies, from the first of the 
series of predictions in the writings of 
Moses down to the prophets, and thence 
through the whole Scriptures to the 
time of his appearance. Alford con- 
structs and translates, "he began with 
Moses first : he began with each as he 
came to them." The idea seems to be 
simply that he referred to these divi- 
sions in connected order, making the 
testimony of each portion complete and 
independent. He first showed how the 
types, symbols, and sacrificial victims 
of the Mosaic ritual, the lifting up of 
the brazen serpent, the passover, the 
great day of atonement, all referred 
to the piacular victim which was to be 
offered up for the sins of men, and 
found their fulfilment in Jesus of Naza- 
reth. He then proceeded to draw di- 
rect testimony to the same effect from 
the prophecies, and thus passed rapidly 



pounded unto them in all the 
Scriptures the things concerning 
himself. 

28 And they drew nigh unto 
the village, whither they went: 
and c he made as though he would 
have gone further. 

29 But d they constrained him, 

e See Ge. 32 : 26; & 42 : 7; Ma. 6 : 48. 
d Ge. 19 : 3 ; Ac. 16 : 15. 



through the whole of the Old Testa- 
ment scriptures, and taught these won- 
dering disciples, whose hearts were 
now all on fire (see v. 32), the riches of 
God's grace in providing for men just 
such a Messiah as Jesus was and claim- 
ed to be. Even the historical portions 
of the Old Testament were made to sub- 
serve this great purpose of pointing 
forward to Christ — the national char- 
acter of the Hebrews being so peculiar, 
and their history being a series of man- 
ifestations on the part of Jehovah, in 
the way of mercies, judgments, miracu- 
lous deliverances, inspired instructions, 
threatenings, warnings, in order that in 
them the knowledge of the true God 
might be preserved and perpetuated, 
and from them might in due time be 
the outgoings of salvation for a lost 
world. Himself. Jesus spoke of him- 
self in the third person, so that this 
pronoun has here the sense of him, re- 
ferring to Jesus of Nazareth. 

28. He made as though; literally, he 
was making as though. There was no 
deception here,. He simply passed on 
as though he was intending to go far- 
ther. This he would have done, had 
they not with friendly importunity 
pressed him to spend the night with 
them. Our Lord made as though he 
would go beyond the village, in order 
to furnish occasion for this invitation, 
which was a test of the interest which 
he had awakened in their bosom by his 
conversation. This will account for his 
not yielding to their wishes, until they 
pressed him with such importunity that 
it amounted to a sort of friendly vio- 
lence, indicated here by the verb con- 
strained, which literally signifies, to do 



388 



LUKE. 



[A. D. 33. 



saying, Abide with us ; for it is 
toward evening, and the day is 
far spent. And he went in to 
tarry with them. 

30 And it came to pass, as he 
sat at meat with them, e he took 



a thing by force, to use violence ; and 
hence to constrain, compel. The verb 
abide is here used of a temporary so- 
journ for the night. With us does not 
necessarily imply that Emmaus was the 
place of the residence of Cleopas and 
his companion ; but that they had 
quarters there for the night, which 
they wished the stranger, who had so 
won upon them by his profound and 
heavenly discourse, to share with them. 
It is toward evening. The construction 
is a frequent one, being equivalent to, 
it is drawing on to evening. Is far 
spent ; literally, has declined,, reference 
being had to the sun sinking down into 
the horizon. From this clause, which 
seems to give definiteness to the pre- 
ceding one, we should gather that it 
was a little hefore sunset when the 
party reached Emmaus. He went in to 
tarry with them. This is the same as 
to say that he accepted of their invita- 
tion. The definite terms in which it 
is expressed, serve to give a full and 
faithful record of the fact, that he act- 
ually entered the house at their invita- 
tion. 

30. As he sat at meat, &c. This was 
an ordinary meal, and not, as some have 
supposed, a celebration of the Lord's 
Supper. But our Lor,d went through 
all the religious forms, previously to 
his partaking of the refreshment set 
before him, which he was wont to ob- 
serve on similar occasions, while he was 
yet with his disciples. In this we have 
an example which we should not fail to 
imitate both in form and spirit. 

31. Their eyes were opened. Here we 
have the counterpart of what is affirm- 
ed v. 16. No one can read with unbias- 
sed judgment, or apart from pre-con- 
ceived notions, these two passages, and 
not be impressed with the conviction, 
that there was something supernatural 
in the obstruction of their vision and its 



bread, and blessed it, and brake, 
and gave to them. 

31 And their eyes were open- 
ed, and they knew him ; and he 
vanished out of their sight. 

e Mat. 14 : 19. 

removal. Thus it doubtless appeared to 
the disciples, or we may suppose that 
they would at least have attempted to 
follow him, when he withdrew from 
their company. The whole passage 
shows that no essential change took 
place in Jesus, but that the failure of 
these disciples to recognize him resulted 
from a hindrance of some sort super- 
naturally produced, in their vision. 
There can be no valid objection ad- 
vanced against this view. If it was the 
pleasure of Jesus to remain a while in 
the company of these disciples, without 
being recognized, He who formed the 
eye could easily have wrought some 
change in the organ of vision, necessary 
to such a result. But while this ob- 
struction of their power of vision, so 
far as was necessary to the recognition 
of Jesus, is here and in v. 16 clearly 
taught, we must not overlook what is 
said in Mark 16 : 12 (on which see 
Note), that he appeared in another form 
unto two of them, as they walked, and 
went into the country. That this can- 
not refer to a mere change of dress, or 
to the partial concealment of his fea- 
tures, as he walked with the disciples, 
is very evident ; for neither of these de- 
vices to prevent recognition would have 
been successful with persons, as well 
acquainted with him as were these dis- 
ciples. That there was a marked change 
in the visage and general appearance of 
Jesus after his resurrection, even admit- 
ting, as we must, that his body had not 
yet assumed its glorified state (see N. 
on v. 29), there can be no question. A 
cursory glance at such passages as Mark 
16 : 12 ; Luke 24 : 3*7 ; John 21 : 4-7, 
will show that in all his appearances to 
his disciples, there, was something so 
unusual in his mien, visage, form, that 
he was not readily recognized by them. 
This change will be more particularly 
referred to in the Note on v. 39. 



A. D. 33.] 



CHAPTER XXIV. 



389 



32 And they said one to an- 
other, Did not our heart burn 
within us, while he talked with 
us by the way, and while he open- 
ed to us the Scriptures? 



TJiey knew him. This recognition 
stands here as the result of the opening 
of their eyes, although grammatically, 
the clauses are co-ordinate. He vanish- 
ed out of their sight ; literally, he was 
7io longer seen from them, where there is 
in the preposition a pregnant construc- 
tion, which fully translated would give 
the sense, he departed from them so as 
to be 110 longer visible to them. The 
translation, he became unseen to them, is 
neither faithful to the original, nor 
suited to the wants of the passage, for 
it would imply that he was still with 
them but invisible to their sight. The 
unmistakable sense of the passage is 
that there was a real removal of Jesus 
from the sight and presence of these 
disciples. A sudden and even abrupt 
departure is indicated by the language 
made use of, but no vanishing from 
sight, as a spirit or spectre might be 
supposed to do. We may infer that 
when they recognized him, they were 
at first motionless and dumb through 
astonishment ; and before their thoughts 
were collected to do him homage or ad- 
dress him, he had withdrawn himself. 
In order to express this sudden disap- 
pearance, the Evangelist used the form 
of expression, he ceased to be seen of 
them, leavingout of consideration every 
thing which pertained to the manner or 
mode of his withdrawal. 

32. They said one to another. The 
words here recorded were uttered by 
both. Did not our hearts burn, i. e. 
were not our hearts enkindled with a 
holy flame of love, and our joys and 
hopes resuscitated by that wondrous and 
luminous unfolding of the types and 
prophecies of the Old Testament, which 
were shown to have had their full and 
perfect fulfilment in Jesus of Nazareth ? 
There is a slight self-reproach in these 
words, for their dulness in not recog- 
nizing in this stranger, whose knowl- 
edge of the Holy Scriptures was so ex- 



33 And they rose up. the same 
hour, and returned to Jerusalem, 
and found the eleven gathered 
together, and them that were with 
them, 



tensive and profound, and whose words 
had such penetrating and burning en- 
ergy, their beloved Lord and Master. 
It was doubtless this conception of the 
passage which caused the departure 
from the common Syriac version (which 
agrees with the Greek) of that old 
MS. at Oroomiah, which reads, was 
heavy or dull, instead of was burning. 
But self-reproach is swallowed up in joy, 
that their Lord was alive, and that they 
had been honored with his presence and 
teaching. They recall therefore his 
conversation, as in itself sufficient proof 
that it was Jesus who had joined him- 
self to their company. Talked with us; 
literally, to us, for it does not appear 
that after our Lord began his discourse, 
they made any reply or proposed any 
question, but listened in mute admira- 
tion and wrapt attention to his words. 
Opened to us the Scriptures, i. e. ex- 
plained their profound meaning, and em- 
bodiment of the great idea of a coming 
Messiah. Both here and in John 5 : 39, 
as well as in the argument which runs 
through the Epistle to the Hebrews v 
it is clearly taught, that the great and 
prevailing theme of the Old Testament, 
the grand idea which underlay the whole 
economy of the old dispensation was 
the Messiah to come ; through whose 
blood the New -Testament was to be 
ratified, and sealed, and given to the 
church, as its own peculiar inheritance, 
a foretaste and pledge of the riches of 
the inheritance yet to come. 

33. They rose up from their reclining 
posture at the table. The same hour. 
They did not linger at Emmaus, while 
they had such joyful tidings to commu- 
nicate to the mourning and despondent 
band of disciples whom they had left 
at Jerusalem. The darkness of the 
night, and the dangerous and rugged 
road to Jerusalem (see N. on v. 13), had 
no terrors for them. They rise up at 
once and return with all speed to the 



390 



LUKE. 



[A. D. 33. 



34 Saying, the Lord is risen 
indeed, and / hath appeared to 
Simon. 

/ 1 Co. 15 : 5. 



city. The eleven. This is a term of gen- 
eral designation, as only ten were act- 
ually present, Thomas being absent. 
The apostles were probably reassembled 
in the same place, where they were when 
Cleopas and his companion left them 
for Emmaus. Hence they would lose 
no time in finding the company. Them 
that were with them. See Acts 1 : 14. 

34. Saying to the two disciples who 
had just returned from Emmaus. This 
was also the theme of their conversa- 
tion to one another. The Lord is risen 
indeed. This was not the strong assev- 
eration of all, for we learn from Mark 
16: 13, that the report of Cleopas and 
his fellow-disciple did not obtain cre- 
dence with all. There were doubtless 
different degrees of faith in the decla- 
ration of Peter, according to the buoy- 
ant temperament, and naturally hopeful 
turn of the disciples, or the opposite 
tendency to distrust and despondency. 
Indeed, i. e. in very deed, truly, really. 
The adverb thus rendered, is derived 
from the verb, to be, and signifies that 
which actually is, as opposed to a phan- 
tasm, or spectral appearance, based on 
nothing real or tangible. Jesus, their 
Master, the very person who had been 
crucified and buried, had really and 
truly risen from the dead, and been 
seen by Simon. 

It has been a matter of inquiry and 
conjecture, whether our Lord's appear- 
ance to Simon was before or after he 
showed himself to the two disciples on 
their way to Emmaus. I am inclined 
to think that it was before that appear- 
ance. The very same hour in which 
Jesus was made known to them in the 
breaking of the bread, they rose up and 
returned with haste to Jerusalem. Now, 
unless we suppose that Jesus conveyed 
himself with miraculous speed to the 
city, he could not have reached it much 
in advance of Cleopas and his compan- 
ion. But on their arrival, they find 
the disciples assembled, and talking 



35 And they told what things 
were done in the way, and how 
he was known of them in break- 
ing of bread. 



over the fact of Christ's resurrection 
and appearance to Peter. Apart from 
the time consumed in the interview be- 
tween our Lord and Peter, of which we 
have no knowledge, some time must 
have elapsed before Peter's report could 
have been circulated about, and drawn 
the disciples together, to converse and 
consult in relation thereto. That the 
disciples had reassembled on this occa- 
sion is evident from the words gathered 
together, which would not have been 
employed, had not the disciples been 
dispersed previously to their various 
homes or lodging-places in the city. I 
take it, therefore, that shortly before 
Cleopas and the other disciple set out 
for Emmaus, our Lord showed himself 
to Peter; and that news thereof hav- 
ing been spread around among the dis- 
ciples, they came together, and were 
thus found assembled by the two disci- 
ples on their return. This explanation 
of course supposes that they had left 
the city before the news had been com- 
municated that Jesus had shown him- 
self to Peter. This view gives an or- 
derly succession to the events of the 
day ; whereas, unless we resort to the 
idea of a miraculous and instantaneous 
removal of our Lord from one place to 
another, which, to say the least, is not 
very probable, we make the events hud- 
dled and confused, by placing Christ's 
appearance to Peter after his interview 
with the disciples on their way to Em- 
maus. There seems also to be found 
a reason why our Lord should show 
himself to Peter first among the apos- 
tles and disciples, to reassure him of 
his love and forgiveness. There can 
be no doubt that the Simon here spoken 
of was Simon Peter ; and that this is 
the appearance referred to in 1 Cor. 
15:5. 

35. They, i. e. Cleopas and his com- 
panion. Told tohat things, &c. After 
listening to the report of our Lord's 
appearance to Simon, they in turn re- 



A. D. 33.] 



CHAPTER XXIV. 



391 



36 *And as they thus spake, 
Jesus himself stood in the midst 

g Ma. 16 : 14 ; Jo. 20 : 19 ; 1 Co. 15 : 5. 

count the -wonderful incidents which 
had marked their journey to Emmaus. 
They doubtless repeated his discourse 
on the teachings of the Old Testament 
scriptures, in regard to a suffering and 
dying, as well as a victorious and reign- 
ing Messiah. The word translated told, 
signifies to narrate at length, to describe 
fully, and no doubt refers here to the 
full and orderly statement, which they 
made of all which Jesus said and did 
after he joined himself to their company 
by the way. Was known of them, or 
became known to them. In breaking of 
bread, i. e. as they were reclining at 
supper. This passage is often mis- 
quoted by breaking of bread, as though 
that act on the part of Jesus was the 
means of his being recognized. The 
idea is simply that he became known 
to the disciples during their repast, for 
which the term breaking of bread is 
generally put. This does not preclude 
t!>.c idea, however, that there was some- 
thing in his manner so devout, solemn, 
dignified, and commanding, as to arrest 
their attention ; and in reference to 
which their eyes were supernaturally 
opened. Temporal adverbial clauses 
like this, which is equivalent to, when 
he was breaking bread, often denote the 
occasion or remote cause of that which 
is asserted in the main proposition. 

36. As they thus spake; literally, thus 
speaking these tilings, i. e. while Cleopas 
and his companion were rehearsing these 
events. There is no valid objection to 
referring this to the conversation among 
the disciples, which ensued upon the re- 
port of these two disciples. It appears 
from Mark 16 ; 13, 14, that there was 
yet much doubt and unbelief among the 
disciples, as to the verity of our Lord's 
resurrection. Xot that the word of 
Peter, or the women, or those two dis- 
ciples was doubted. But they attrib- 
uted the whole affair to some spectral 
illusion, or to some freak of their minds, 
worn down, dejected, and disordered 
by the awful scenes of the last three 
days. While they were discussing, per- 



of them, and saith unto them, 
Peace he unto you. 

37 But they v\-ere terrified and 

haps with considerable warmth, the ar- 
guments for and against the reality of 
his resurrection, and the degree of 
credit which should be given to these 
marvellous reports, Jesus himself stood 
in the midst of them. The form of ex- 
pression here used implies abruptness 
and suddenness of entrance, but noth- 
ing miraculous. His access to the room 
was probably by the ordinary mode of 
entrance ; the same as was employed 
by the two disciples from Emmaus, who 
had entered a short time previous. 
What John says about the doors being 
shut for fear of the Jews (John 20 : 19), 
does not imply that they were bolted 
or barred on the inside. Had the Jews 
wished to have broken up their assem- 
bly or arrested their chief leaders, would 
a bolted or barred door have opposed 
any serious hindrance to their entrance ? 
That the doors were shut in order that 
they might not be exposed to the espio- 
nage of their enemies, and information 
of their assembling together be given 
to the chief priests, there can be no 
doubt. But it is very questionable 
whether any thing further is meant by 
John, than that they assembled in pri- 
vate with closed doors, in order not to 
be interrupted in their meeting by their 
Jewish enemies, whose eye would now 
be especially upon them, as the follow- 
ers of Jesus who had just been cruci- 
fied. 

But even if the doors were bolted 
and barred, is there any thing in the 
narrative to forbid the idea that he di- 
rected the door to be opened for his 
admission? The simple statement is, 
that he stood (John came and stood) in 
the midst of them, which denotes noth- 
ing more than that he came suddenly 
and unexpectedly among them, leaving 
the mode of his entrance wholly un- 
touched. Besides this, an argument is 
drawn against his miraculous entrance 
through a closed door, from the very 
circumstances of the case. They were 
at this time in a state of doubt and un- 
certainty as to the reality of his resur- 



392 



LUKE. 



[A. D. 33. 



affrighted, and supposed that they 



had 



seen * a spirit. 



rcction. They had no reason to dispute 
the fact of some spectral illusion having 
been brought before the mind or eyes 
of those who reported that they had 
seen him. But they doubted whether 
his true, veritable, actual body had 
been seen by these persons. It was on 
this point that their minds were labor- 
ing. So fully possessed were they with 
the idea that the body of Jesus was yet 
in the embrace of death, that on this 
very occasion they cry out in affright as 
though he were a spirit, instead of the 
real appearance of their beloved Lord ; 
and it required repeated assurances on 
his part, and an appeal to their physical 
senses, to convince them that he stood 
before them a real body, having flesh 
and bones, as when he was formerly 
with them. Now had he appeared sud- 
denly standing among them, not a door 
having been opened or indication given 
that he had entered as one having a 
real and material body, would they not 
afterwards have been harassed with 
doubts, whether after all it was not 
some strange illusion practised upon 
the senses, and not the real presence 
of their Lord? Doddridge sees and 
feels this necessity of supposing a veri- 
table entrance of Jesus through the 
door, and therefore supposes a miracu- 
lous drawing of the bolts and opening 
of the door. To this view, if any pre- 
fer it, there can be no objection, inas- 
much as it introduces Jesus to the com- 
pany as having entered in the usual 
way, and not as an immaterial spirit 
making its sudden appearance without 
the opening of a door, or any sign of 
its approach. In regard to our Lord's 
resurrection body, no interpretation is 
to be regarded valid, which ignores or 
contravenes the great fact, that during 
the forty days in which he was on earth 
after his resurrection, his body was pos- 
sessed of all the general properties 
which belong to the human body. If 
we give up this great truth, which he 
himself took such pains to establish, by 
eating and drinking in the presence of 
his disciples, bidding them touch him, 



38 And he said unto them, 

h Ma. 6 : 49. 



and showing them his hands and feet, 
we vitiate and even destroy the main 
proof of his resurrection. Peace be unto 
you. A usual formula of salutation. 
See John 20: 19, 21; Eom. 1:7; 2: 10; 
1 Cor. 1:3; Gal. 1:3; Eph. 1 : 2, &c. 

37. They were terrified; literally, being 
terrified or through terror. This parti- 
cipial clause stands as the reason why 
they thought they had seen a spirit. 
They were so frightened, as to be al- 
most beside themselves. The word lit- 
erally signifies to be so scared, as to flut- 
ter or tremble like a bird caught in a 
snare. In order to account for this ex- 
cessive fear, it must be remembered, 
that one suddenly stands among them 
whom they knew to have been cruci- 
fied, and whose body had been deposit- 
ed in Joseph's tomb. The mystery 
which invests the soul after its depart- 
ure from the body, always renders its 
reappearance on earth an object of fear. 
The boldest heart quails before the idea 
of a spectral appearance or apparition. 
The extreme terror of Eliphaz, when 
the spirit, whose form he could not dis- 
cern, passed before him (Job 4: 13-16), 
is that of every one who is under the 
impression, false though it may in real- 
ity be, that he is visited by some one 
from the spirit world. We need no 
other solution for the terror which pos- 
sessed the disciples, at this sudden and 
unexpected appearance of their crucified 
and buried Lord. They supposed (in 
their extreme terror) that they had seen, 
(or were looking upon) a spirit. They 
cannot even now believe that it is their 
Lord in his veritable body, who stands 
before them. They shrink back from 
him, as from one who has come up from 
the grave, a spectral form whose pres- 
ence boded some great calamity or di- 
vine judgment. The word spirit has 
here the sense of a ghost or spectre, 
and not the vision of some heavenly 
messenger. 

38. Our Lord at once kindly reas- 
sures them, and invites them in the 
most familiar terms to take hold of him 
with their hands, and thus satisfy them- 



A. D. 33.] 



CHAPTER XXIV. 



393 



Why are ye troubled ? and -why 

do thoughts arise in your hearts ? 

39 Behold my hands and my 

feet, that it is I myself : ' handle 

selves of his bodily presence. Why are 
ye troubled ? The question itself im- 
plies the groundlessness of their alarm 
and trepidation. Thoughts, i. e. ques- 
tionings and reasonings, as to whether 
it is I, or some phantasm, some spectral 
appearance. The expression, arise in 
your hearts, is not a Hebraism. The 
form of expression is common in all 
languages, and denotes the germination 
of ideas and thoughts, which from the 
analogy of nature, are represented as 
springing up and having their growth 
in the heart. 

39. Behold my hands, &c. It is un- 
certain whether our Lord refers to his 
hands and feet, because they bore the 
marks of the nails, and thus served to 
identify him beyond a doubt to his in- 
credulous disciples ; or because these 
parts of his body were uncovered, and 
exposed therefore to a more ready ex- 
amination. Perhaps both reasons may 
be assigned to the act. TJiat it is I 
myself, as I was when with you pre- 
vious to my crucifixion. The pronoun 
myself, is in emphatic opposition to 
their notion of his being a spectral ap- 
pearance. It is the very form of ex- 
pression employed the world over, to 
denote the personal identity of the one 
making use of it. It denotes here that 
our Lord was the very person whom 
they had formerly known him to be. 
It denies that he had undergone any 
change whatever. He stood before 
them with the very same body, in all 
its physical properties and parts, hands, 
feet, eyes, mouth, which he had when 
he was among them as their friend 
and teacher. Handle, The word liter- 
ally signifies to stroke with the hand, to 
caress, by laying the hand upon one, 
and hence to handle, to feel after vrith 
the hand. The word therefore means 
more than the mere touch. And see, 
i. e. satisfy yourselves by freely plac- 
ing your hands on my person, that 
I am a living, bodily reality, and not a 
Vol. II. — 17* 



me, and see ; for a spirit hath not 
flesh and bones, as ye see me 
have. 

i John 20 : 20, 27. 



spirit as you suppose me to be. For a 
spirit, &c. The immateriality of the 
spirit was a matter of universal belief 
among the ancients. The Greek and 
Roman poets abound in references to 
the incorporeality of those who have 
departed this life. Compare Horn. Odys. 
11 : 218-221 ; Virg. ^En. 6 : 702 ; Ovid 
Met. 4 : 443. Our Lord neither denies 
nor asserts the truth of this notion, but 
only refers to it as a thing of general 
belief, and that according to this view, 
he was not a mere spirit. 

It becomes an interesting and by no 
means unprofitable question, arising 
from this and other passages which re- 
late to our Lord's appearance during 
the forty days which he passed on earth 
after his resurrection, with what body 
he came forth from the tomb ; whether 
with the glorified one with which he 
ascended to heaven, or with the body 
unchanged from what it was previous 
to his death, the change to its glorified 
condition taking place at his ascension 
from Mount Olivet. On a point where 
so many great and good men have dif- 
fered, it becomes one to distrust the 
wisdom of his conclusions, and to ad- 
vance them with great modesty. I can- 
not however but express my decided 
conviction, that the latter of these sup- 
positions is the true one. If there were 
no other proof on this point, the pas- 
sage before us is conclusive. It was 
necessary to the fulfilment of his own 
repeated prediction, that his body should 
be raised from the dead on the third 
day. Of this great fact his disciples 
were to be witnesses. They were to 
have therefore the most indubitable 
evidence, that of their senses, of the 
truth of this great fact, which was to 
lie at the very basis of the Christian re- 
ligion, as a cardinal point of faith (see 
1 Cor. 15 : 17). Now, what cognizance 
by means of their physical senses, such 
as sight, touch, could they have of glori- 
fied bodies ? Had any revelation been 



394 



LUKE. 



[A. D. 



made to them as to the nature and 
properties of these heavenly bodies ? 
Did they know that the glorified bodies 
of Enoch and Elijah were furnished 
•with the same bones, nerves, muscles, 
the same power to eat and masticate 
food, the same vocal organs of speech, 
that they had on earth ? There is a 
natural body, and there is also a spirit- 
ual body. Of the former the disciples 
had some knowledge ; of the latter, 
none whatever, except the revealed 
fact that such glorified bodies existed, 
or were to exist in heaven. 

Who can believe then that, when the 
disciples stretched forth their hands to 
touch the sacred person of their risen 
Lord, in confirmation of their faith that 
he had actually arisen, the thought at 
that time entered their mind that his 
body was a glorified one. They know 
comparatively nothing of such bodies ; 
nor had they received any intimation 
from their Lord, that he would rise 
with a body which had undergone so 
great a change, as in the light of Paul's 
great resurrection chapter (1 Cor. xv.), 
we know that the natural body will 
undergo before it enters the heaven- 
ly world. The disciples most unques- 
tionably understood their Master to say, 
that his body, with its properties and 
substance unchanged, would be raised 
on the third day after his death. Such 
was their obvious understanding of the 
prediction ;" such was the verification 
of this great fact, which our Lord took 
pains to make on the present occasion. 

We canDOt question then that it was 
our Lord's design to give his disciples 
the highest proof the human mind can 
demand, the evidence of their senses, 
that he was a living corporeal being 
like themselves ; that the body which 
Joseph of Arimathea and Nicodemus 
had deposited in the tomb, was truly 
and really before them. He appeals to 
the* evidence which' the sense of touch 
would afford them, that his body was 
composed of flesh and bones. This 
would be to them the highest proof that 
Jesus possessed a body, having all the 
corporeal properties which it had before 
his death. Had the disciples supposed 
that with all this evidence that our t 



Lord's person was tangible, having 
flesh and bones, it was a glorified 
body, such as is possessed by the heav- 
enly intelligences, would this have re- 
moved their fear, or made them com- 
petent witnesses of the resurrection of 
his body from the dead ? Surely not. 
Nor can we adopt this theory, that our 
Lord's body had been already changed 
to the glorified state in which it was re- 
ceived up into heaven, and yet was com- 
posed of flesh and bones, contrary to 
what Paul (1 Cor. 15 : 50) says is true of 
those bodies which inherit incorruption 
in the kingdom of God. 

Alford remarks that nothing is said 
about blood, in his reference to flesh 
and bones, showing that the resurrec- 
tion body of our Lord had not blood, 
which is the animal life. He refers to 
John 20 : 27, as proof that Jesus had 
an open wound in his side large enough 
for Thomas to thrust his hand into it, 
and yet it was bloodless. But instead 
of a gaping wound, may not this have 
been a scar, which Thomas could read- 
ily feel with his hand ? The words 
thrust in, might be better rendered, 
bear or bring your hand to my side, as 
his finger had been previously directed 
to be placed upon his hands ? It is 
puerile, amidst the wonderful circum- 
stances of our Lord's resurrection, to 
object that a wound could not have 
healed up so as to be cicatrized, in so 
short a time. The resurrection of his 
body from the embrace of death, would 
presuppose or rather include as the 
greater the less, the healing of the 
wounds made by the nails and the 
spear. 

But while we thus affirm that our 
Lord's body had not yet been changed 
to its glorified condition, we will not 
deny that his general appearance must 
have been much altered from what it 
was before his passion. He was no 
longer the man of sorrows and ac- 
quainted with grief. His work of toil 
and suffering had ended. His mien 
was now that of a king and conqueror. 
There was doubtless in his whole ap- 
pearance and movements, a calm dig- 
nity and majesty, which awed his dis- 
ciples, repressed undue familiarity, and 



A. D. 



CHAPTER XXIV. 



395 



checked vain curiosity ; while at the 
same time, his aspect of tenderness and 
love filled their hearts with peace, joy 
and praise. 

But when did our Lord take his glo- 
rified body which he now has in heav- 
en ? Doubtless at the time of his as- 
cension from Mount Olivet. His body 
then became changed, as were the 
bodies of Enoch and Elijah, at the time 
of their translation to heaven. But 
this was not until he had furnished his 
disciples with the most indubitable evi- 
dence, that he had really and truly 
risen from the dead, and with the same 
body which had hung on the cross and 
afterwards deposited in the tomb of 
Joseph. The resurrection of Jesus was 
the great fact of Christianity, and con- 
stituted the cardinal truth on which 
was based the church planted by the 
apostles. They were furnished there- 
fore with evidence to this great truth 
of the highest kind — the evidence of 
their senses. But if when pressed by 
their adversaries, they had been obliged 
to qualify their statement that our 
Lord's resurrection-body had no blood, 
as Alford teaches, or could pass, an im- 
palpable shadowy substance, through 
closed doors and barred gates ; in a 
word, if they could not have asserted 
unqualifiedly without any modification, 
restriction, or reservation, that the 
Lord Jesus Christ rose from the dead 
in the very same body with which he 
had hung on the cross, the great fact 
of his resurrection, which, authenticated 
as it was beyond doubt by the testimo- 
ny of hundreds, who had seen him, 
made a triumphal pathway for the 
church in every nation and people, 
would have been, wherever it was re- 
ported, a theme of derision and con- 
tempt. 

As to what physical laws the res- 
urrection-body of Jesus was subject, 
we are wholly ignorant. Nothing in 
reference thereto has been revealed. 
All such questions as to whether he 
stood in need of food, and if so, where 
he obtained it ; whether he required 
sleep, and if so, where he rested, are 
of very little comparative importance. 
There can be hardly a doubt that after 



his resurrection, he was wholly exempt 
from those physical laws, which require 
for the body food, rest, sleep, and the 
like. "We need not trouble ourselves 
to reconcile this with the great fact, 
which is clearly taught, that the veri- 
table body of Jesus rose from the dead, 
and that it was not an impalpable, 
shadowy, spectral appearance which 
showed itself to the disciples at so many 
different times. His resurrection-body 
might be one having flesh and bones, 
hands and feet scarred with the wounds 
of the cross, a side displaying the wound 
made by the spear, in a word, complete 
in all its parts, properties, and powers, 
and yet stand in no need whatever of 
food, drink, sleep, and the other phys- 
ical necessities of our being. Our Lord 
was not deprived of any of his physical 
properties, when he walked on the Sea 
of Galilee. There was only the mi- 
raculous suspension of the physical law, 
by which all bodies of greater specific 
gravity than water, sink when coming 
in contact with its surface. Peter had 
the same physical body as ever when 
he proceeded on that tempestuous wa- 
ter a few steps, until his faith failed 
him and he began to sink. An exemp- 
tion from some of the laws and neces- 
sities of our nature, or a suspension of 
certain functions of the body, does not 
change its identity or resolve it into an 
immaterial substance. The physical 
body of ifoses was not changed, when 
he remained on the mount forty days 
and forty nights without eating bread 
or drinking water (Ex. 34 : 28). Elijah 
did not undergo any change of his 
physical nature, when he went on the 
strength of a single meal, forty days 
and forty nights unto Horeb the mount 
of God (1 Kings 19:8). In like man- 
ner it is no argument whatever against 
the doctrine, that the real body of Je- 
sus rose from the dead, that it was ex- 
empted from the necessities of food, 
sleep, and the other wants of man's 
physical being. The same argument 
will suffice also to meet any objections 
to his possessing a real body, arising 
from the variety and distances of the 
places where he made his appearance, 
which would seem to indicate that he 



396 



LUKE. 



[A. D. 33. 



40 And when he had thus 
spoken, he shewed them his hands 
and his feet. 

41 And while they yet be- 
lieved not *for joy, and wonder- 

h Ge. 45 : 26. 



had enlarged powers of motion, and the 
ability to disappear from human vision. 
The Being who could walk on the sea, 
feed thousands with a few loaves and 
fishes, and even raise the dead, could 
easily make his appearances so as to 
secure the twofold object of confirming 
the faith of his disciples by showing 
himself fully and openly to them, eating 
and drinking in their presence* and yet 
of shrouding himself in the mystery 
of one, who in a certain sense was no 
longer of this world, having tasted of 
death, the common and final lot of hu- 
manity. 

The question is sometimes started 
why our Lord did not show himself to 
some of his enemies, as for example the 
high-priest, or Pilate. A sufficient an- 
swer is found to this inquiry, in the ob- 
ject or design of his appearing to his own 
disciples. It was not to gratify a vain 
curiosity, nor merely to evince for them 
his love and friendship, but to proclaim 
through them to the world that he was 
an Almighty Saviour, over whom death 
had no power, and who had ascended 
into heaven a mighty conqueror, and 
able to save to the uttermost all who 
put their trust in him. The high-priest 
and wicked rulers were not to be his 
witnesses of this great truth, and he 
did not vouchsafe to show himself to 
them. For the same reason he did not 
make his appearance after his resurrec- 
tion to the people in general. As the 
fact of his resurrection was to be a car- 
dinal point of faith in the first promul- 
gation of the gospel, it was to rest on 
the testimony of a competent number 
of witnesses, but not on the evidence 
of sense, as it would have done, had he 
appeared to the whole people, or to any 
great numbers of them. He showed 
himself to those who were to go forth 
and preach Jesus and the resurrection 
(Acts 1 : 22 ; 4 : 33 ; 11 : 18), and in 



ed, he said unto them, 'Have ye 
here any meat ? 

42 And they gave him a piece 
of a broiled fish, and of a honey- 
comb. . 

I John 21 : 5. 

so open and indubitable a way, that 
they had no greater assurance of his 
bodily presence with them in the days 
of his ministry, previous to his cruci- 
fixion and burial in the tomb, than they 
had during the forty days which inter- 
vened between his resurrection and as- 
cension to heaven. 

40. He showed them his hands. It 
was at this time, doubtless, that they 
satisfied themselves of his real bodily 
presence, as referred to in 1 John 1:1, 
and as here denoted by the direction 
of their Lord. The pronoun his, need 
not to have been italicized by our trans- 
lators, as it is contained in the article 
which accompanies the noun in the 
original. 

41. Believed not for joy. See N. on 
v. 11. They were no longer the subjects 
of a cold, unyielding unbelief, but of 
one which arose from the excess of joy, 
which his sudden and unexpected pres- 
ence had produced. Wondered. They 
were lost in amazement at the stupen- 
dous fact of his resurrection from the 
dead ; and this, together with their great 
joy, retarded for a moment the full re- 
ception of the great truth of his actual 
presence. Their sudden transition from 
despair to tumultuous joy, and the won- 
dering suspense in which his manifest 
presence threw them, is highly charac- 
teristic of the effect of a sudden com- 
munication of good news, throwing the 
mind for the time being off from its 
balance, and rendering it unable to 
reason calmly or act with clearness and 
force. See Acts 12 : 14 c 

42. 43. Our Lord, as we have re- 
marked (Note on v. 39), now proceeds 
to give his disciples one of the very 
highest proofs of his possession of a 
real body. The common and popular 
belief of those times was that spirits do 
not eat ; and hence this evidence, which 
our Lord furnished by eating in the 



A. D. 33.] 



CHAPTER XXIV. 



397 



43 ■ And he took it, and did 
eat before them. 

44 And he said unto them, 
" These are the words which I 
spake unto you, while I was yet 
with you, that all things must be 

m Ac. 10 : 41. n Mat. 16 ; 21 ; & 17 : 22 ; & 
20:18; Ma. 8:31; ch.9:22; &18:31;v.6. 



presence of his disciples, not only 
availed to remove all doubts from their 
mind of his personal identity, but was 
of use by way of proof against the no- 
tions of the Docetae (see N. on John 1 : 
1, 14), and is so employed by John in 
his first epistle 1:1. He asked for 
some article of food, have ye any meat ? 
When the broiled fish and honeycomb 
were placed before him, he took it and 
did eat before them. It seems that this 
removed all doubt from the minds of 
those who were present, and that hence- 
forth the fact of his resurrection was 
that in which they as fully believed as 
iu their own existence. The pronoun 
it, supplied in our English version, re- 
fers collectively to both the broiled fish 
and the honeycomb. Before them, i. e. 
in their sight. 

44-49. It is thought by many har- 
monists, that these words were not 
spoken at the appearance of our Lord 
here related, but are a sort of summary 
of what he said during several inter- 
views which he subsequently had with 
them. Olshausen remarks, that " the 
Evangelists, on account of the similar- 
ity of the truths uttered on these occa- 
sions, might easily not only confound 
the several appearances, but might also 
with entire appropriateness compre- 
hend under a few leading thoughts the 
different discourses of the Lord." But 
may not the charge here recorded by 
Luke have been given in private to 
these disciples, and afterward have been 
lepeated in a more general and public 
manner on a subsequent occasion ? I 
can see no valid objection to such a 
view, conforming as it does to the em- 
phatic repetition of great truths which 
characterized our Lord's teachings be- 
fore his passion. This is better than 
to seek the removal of difficulties, by 



fulfilled, which were written in 
the law of Moses, and in the 
prophets, and in the psalms, con- 
cerning me. 

45 Then ° opened he their un- 
derstanding, that they might un- 
derstand the Scriptures. 
o Ac. 16 : 14. 

supposing the Evangelists to confound 
the appearances of our Lord, so as to 
attribute to the time of one, words 
spoken at another. The connective 
then, shows that Luke meant to have 
his readers understand that these words 
of our Lord were spoken on that very 
occasion ; and I am slow to admit any 
explanation, which proceeds on the as- 
sumption that he made a mistake, and 
confounded this with another appear- 
ance, on which the directions here re- 
corded were given. 

44. These are the words, &c. ' Here 
is the fulfilment of the prophetic decla- 
rations made in the Old Testament con- 
cerning me, according to my repeated 
declarations to you while I was with 
you.' Which were written in the law of 
Moses, &c. The whole of the Old Tes- 
tament Scriptures is here comprised in 
the Pentateuch or five books of Moses ; 
the Prophets, comprising Joshua, Judg- 
es, the books of the Kings and Chron- 
icles, and all the Prophets, except Dan- 
iel ; the Psalms, which with Daniel and 
the rest of the canonical books, were 
called by the Jews the Hagiographa. 
In the law of Moses. Reference is had 
not only to the express predictions of 
the Messiah, but to the whole sacrificial 
and ritual economy, which in the epis- 
tle to the Hebrews is explained as typ- 
ifying the Sacrifice, which was to be 
offered in the person of the great High- 
Priest, Jesus the Son of God. 

45. Then opened he their understand- 
ing. This is to be explained of a dir 
rect, divine illumination, by which they 
obtained a clear insight of the spiritual- 
ity of the Messianic kingdom as re- 
vealed in the Old Testament. Thus 
refers to the death and resurrection of 
Christ. These great facts took place, 
just as they had been revealed in 



398 



LUKE. 



[A. D. 33. 



46 And said unto them, p Thus 
it is written, and thus it behooved 
Christ to suffer, and to rise from 
the dead the third day : 

47 And that repentance and 
q remission of sins should be 



p V. 26 ; Ps. 22; Is. 50 : 6 ; & 53 : 2, &c. ; 
Ac. 17 : 3. q Da. 9 : 24; Ac. 13 : 38, 46; 1 
Jo. 2 : 12. 



prophecy ; and therefore there was a 
moral necessity that in conformity with 
the purpose of God, of which these 
Messianic predictions were the expo- 
nent, Christ should suffer and rise from 
the dead as it had been predicted of 
him. The minds of the disciples were 
now enlightened to see this harmonious 
agreement between Christ's death and 
resurrection — events so strange and 
dark to their comprehension — and the 
prophecies of the Old Testament re- 
specting him. This divine and spir- 
itual illumination was preparatory and 
anticipatory of the more copious en- 
lightenment and spiritual anointing, 
which they received on the day of Pen- 
tecost, when the Spirit descended upon 
them as recorded in Acts 2 : 2-4. 

47. And that repentance, &c. This 
was also the subject of prophecy and 
of necessary accomplishment. The 
tense in the original is the same as that 
of the preceding verbs, to rise and to 
suffer. Although the preaching of re- 
pentance and remission of sins had not 
yet been fully accomplished, like the 
death and resurrection of Christ, yet it 
is spoken of as already past, to desig- 
nate the absolute certainty of its ful- 
filment. It is also to be noted, that 
-while the preaching of repentance and 
remission of sins is connected with the 
passion and resurrection of Jesus, as a 
part of the predictions in relation thereto, 
yet these are the. results of his suffering 
and resurrection. The great offering 
of the Son of God for the sins of men, 
implied and rendered necessary corre- 
sponding efforts to bring men to accept 
of him as their Redeemer and Saviour. 
Remission of sins is here and elsewhere 
the consequence of repentance, and not 
independent and irrespective of it. In 



preached in his name r among all 
nations, beginning at Jerusalem. 

48 And s ye are witnesses of 
these things. 

49 'And, behold, I send the 

r Ge. 12 : 3; Ps. 22 : 2T; Is. 49 : 6, 22; Je. 
31 : 34 ; Ho. 2 : 23 ; Mi. 4 : 2 ; Mai. 1 : 11. 
s John 15 : 27 ; Ac. 1 : S, 22 ; & 2 : 32 ; & 3 : 
15. t Is. 44 : 3 ; Joel 2 : 28 ; John 14 : 16, 
26; & 15:26; &16:7; Ac.l:4; &2:l,&c. 

his name, i. e. on his authority and by 
virtue of his command. The preposi- 
tion in Greek gives the idea of resting 
upon his name and authority, in the 
execution of the task here assigned 
them. See ]S T s. on 9 : 49 ; Acts 4:12. Be- 
ginning at Jerusalem. Salvation through 
the blood of Christ, was first to be of- 
fered to the Jews, to whom pertained 
" the adoption, and the glory, and the 
covenants, and the giving of the law, 
and the service of God, and the prom- 
ises." Rom. 9 : 4. But the word be- 
ginning shows that the proclamation 
of the gospel was not to be confined 
within such narrow limits. The disci- 
ples were commanded to go into all the 
world, and preach the gospel to every 
creature (Mark 16:15). Had the Jews 
received and acknowledged Jesus as 
their Messiah, it would not have pre- 
vented the message of salvation from 
being carried to all nations. The uni- 
versal proclamation of the gospel did 
not depend on the contingency, as to 
how r the Jews would receive it. The 
precept here given had reference to the 
order of its promulgation. It was first 
to be preached at Jerusalem to the 
Jews, and then proclaimed abroad in 
every nation on the face of the earth, 
in all its richness, freedom, and blessed- 
ness. 

48. And ye are witnesses of these 
things, i. e. of Christ's death and resur- 
rection, on which great cardinal truths 
the gospel rested as a remedial provi- 
sion for the wants of sinful men. See 
1 Cor. 15 : 14-17. 

49. The promise of my Father. This 
promise refers to the baptism of the 
Holy Ghost. See Acts 1 : 5. Our Lord 
had promised that the Father would 
send the Holy Ghost in his name. See 



A. D. 33.] 



CHAPTER XXIV. 



399 



promise of my Father upon you : 
but tarry ye in the city of Jeru- 
salem, until ye be endued with 
power from on high. 

50 1" And he led them out u as 
far as to Bethany, and he lift- 
ed up his hands, and blessed 
them. 

u Ac. l : 12. 



John U : 16, 26; 15 : 26. In these 
passages, as well as the one before 
us, Christ represents himself as act- 
ing conjointly with the Father in 
sending the Spirit. " The procession 
of the Holy Spirit from the Son is 
clearly here declared, as well as that 
from the Father." Alford. Upon you. 
The language implies effusion. See 
Acts 2 : 17. Tarry ye in the city of 
Jerusalem. This command was repeat- 
ed just before his ascension. Acts 1 : 4. 
See Xs. on vs. 44—19. Ye be endued, 
i. e. clothed with, arrayed in. The idea 
is, that the Spirit was to descend and 
rest upon them, and encircle them, as a 
garment rests upon and surrounds the 
body. The words, poicer from on high, 
refer to the spiritual power and unction 
communicated by the Spirit, whose de- 
scent upon them had just been prom- 
ised. Stier remarks that this was the 
true and complete clothing of the na- 
kedness of the Fall. From on high ; 
from heaven, the abode of the Father, 
who had promised through his Son the 
gift of the Spirit. 

50. Between this and the preceding 
verse are to be placed the subsequent 
appearance of Jesus to the Eleven, 
when Thomas was present (John 20 : 
24-29) ; his appearance in Galilee to 
seven of his disciples (John 21 : 1-24); 
and again to above five hundred (Matt. 
28 : 16-20 ; 1 Cor. 15 : 6) ; the appear- 
ances to James (1 Cor. 15 : 7), and 
then to all the apostles (Acts 1 : 3-8). 
lie hd them out from Jerusalem. He 
went forth at their head, as leader and 
chief. Let us not trouble ourselves 
with vain questions, as to whether he 
was visible to his apostles as he went 
before them to the ^summit of Olivet, 



51 * Aud it came to pass, while 
he blessed them, he was parted 
from them, and carried up into 
heaven. 

52 y And they worshippea him, 
and returned to Jerusalem with 
great joy: 

x 2 Ki. 2:11; Ma, 16:19: John: 20 IT; Ac. 
1:9; Ep. 4:8. y Mat. 28 : 9, 17. 

and invisible to all others ; or as to 
what hour of the day the ascension took 
place. All these things are left unre- 
vealed to us, and are matters in them- 
selves of comparatively very little con- 
sequence. "We are justified, however, 
in inferring from the brief history of 
his appearances as given in the Evange- 
lists, that he was seen by none of the 
citizens of Jerusalem, except such as 
were ranked in the number of his dis- 
ciples and chosen friends. As far as to 
Bethany. Xot to the very village, but 
as Alford remarks, " over the brow of 
the Mount of Olives, where it descends 
to Bethany." A comparison of the 
words here employed, and in Acts 1 : 
12, may throw light on Mark 11:11, 
compared with Luke 21 : 87. 

51. He was parted from them. While 
in the act of blessing them, he was sep- 
arated from the place on which he stood, 
and in all the majesty of his divine na- 
ture, rose before their astonished gaze, 
until a cloud received him out of their 
sight. Carried xip into heaven, where 
he sits at the right hand of the Maj- 
esty on high (Heb. 1:3; 8:1). This 
shows among other glorious truths, 
that when Paul desired to depart and 
be with Christ, that he did not contem- 
plate an intermediate state or condition, 
but an immediate entrance of his dis- 
embodied spirit into heaven, where 
dwelt his Saviour ; and to be with whom 
he declared to be so much better than 
to dwell on earth, even though life 
was rendered blessed by the labors and 
sufferings he was permitted to undergo 
in behalf of his name. 

52. Worshipped him. We cannot 
doubt that religious worship is here in- 
tended. Any other supposition would 



<p*B 



400 



LUKE. 




[A. D. 33. 



53 And were continually 

e Ac. 2 : 46 ; & 5 : 42. 



in 



be absurd. From that time they made 
their ascended Lord an object of prayer 
(Acts 1 : 24; 1 : 59,60 ; 9 : 10-11). With 
great joy. They now were enlightened 
as to the true nature of their Master's 
mission. He had ascended as a King 
and Conqueror, and although mortal 
ears like theirs did not hear the heav- 
enly anthem, " Lift up your heads, ye 
gates ; and be ye lift up, ye everlasting 
doors ; and the King of glory shall come 
in," with which the approach of the 
rising Conqueror, with captivity led cap- 
tive at his chariot wheels (Ps. 68 : 17, 
18), to the habitation of His holiness 
was heralded ; yet with joy more seraph- 
ic than had ever before possessed their 
souls, they returned to Jerusalem, and 
were continually in the temple, praising 
and blessing God. These latter words 
are not be interpreted as precluding the 



the temple, praising and blessing 
Grod. Amen. 

idea of their lodging at night in their 
own houses. They spent doubtless a 
portion of each day in acts of religious 
worship in the temple, and thus waited 
in obedience to their Lord's command, 
for the promised gift of the Spirit. 
We learn from Acts 1:13, that there 
was an upper room or guest chamber, 
spacious enough for their accommoda- 
tion, where they assembled for religious 
conversation and prayer, and the trans- 
action of such business as might come 
before them relative to their affairs (see 
Acts 1 : 15-26). From a comparison 
of these passages, we see that whether 
in the temple or in this upper room, 
they were in a state of prayerful and 
earnest expectation for the promised 
blessing of the Spirit, which on the day 
of Pentecost was granted them, in the 
manner described in Acts 2 : 1-13. 



THE END. 



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